A Short Story: Christmas Day Journal – Bethlehem

Christmas Day Journal – Bethlehem

I woke this morning to the sound of boots on stone. The soldiers had already begun their patrol, their voices echoing down the narrow streets, mingling with the distant call to prayer. It is Christmas Day, though here in Bethlehem the word “Christmas” feels both heavy and hollow. The town that once welcomed shepherds and angels now lies behind barbed wire and barricades, its holy streets bound by fear.

I write these words as if to remind myself that joy once belonged here. Yet the sight outside my window tells another story. Concrete walls rise where olive trees once stood, and checkpoints replace the open gates of hospitality. Herod would laugh, I think, at the irony, his ancient cruelty mirrored in modern forms. What crime have we committed, we who live here? No special sin, only the misfortune of being born in a place where suspicion reigns.

Last night, as the stars pierced the winter sky, I thought of the old carol: “O Little Town of Bethlehem, how still we see thee lie.” But there is no stillness here. The silence is broken by the hum of drones, the clatter of rifles, the restless shifting of those who guard us. Fear has become the air we breathe. To step outside is to risk being mistaken for a menace, a stranger whose face is read as threat.

And yet, even in this prison camp in all but name, life persists. Children laugh in courtyards, their games defiant against the shadow of watchtowers. Mothers bake bread, the scent of yeast and fire rising above the dust. Fathers tell stories of shepherds and kings, of angels who once sang peace on earth. We cling to these fragments of hope, as if they might drive out the darkness.

I remember the inn of the nativity story, the one with no room. Today, there is room at no inn, for none can enter. Pilgrims are turned away, their journeys halted at gates that lock each night. The act of love—reaching hand to hand across divides—is smothered beneath military orders. Instead of carols, we hear the brass of a military band, rehearsing its parade.

Still, I cannot let despair have the final word. Beneath these darkened streets, I sense something stirring. Hope is stubborn, like a seed pushing through stone. It whispers that acts of love start small, that pride may rise huge before a fall, but humility endures. Perhaps one candle lit in a window, one loaf shared across a wall, one prayer spoken aloud, can begin to unravel the cords of fear.

This morning, I walked to Manger Square. The church bells rang, though muffled by the barricades. A few pilgrims had managed to enter, their faces weary but radiant. They sang softly, “Gloria in excelsis Deo”, and for a moment the soldiers paused. I saw one young guard lower his weapon, his eyes flickering with something like recognition. Perhaps he too longed for goodness to come again, to reveal the light.

I write now by candlelight, the wax dripping onto the page. Outside, the stars shine bright, just as they did two thousand years ago. I imagine shepherds on the hills, angels in the sky, a child in a manger. That child’s cry was once louder than the clash of empires, stronger than the decree of kings. Could it be so again? Could love fight fear, even here, even now?

I do not know what tomorrow will bring. The gates will lock again tonight, and pain will remain within these walls. But I choose to believe that reflected glory can return. That Bethlehem, small and scarred, can yet be the place where light breaks through.

So I end this entry with a prayer:

Let goodness come again.
Let love drive out hate.
Let the world not despise one small town.
Let the stars remind us that even in the darkest night, light endures.

And may this Christmas, though bound in chains, still whisper freedom.




---

A Short Story: The Echo of the Inn

The Echo of the Inn

It was Christmas Eve, and the city glistened with rain. The streets, once bustling with shoppers and laughter, now shimmered under lamplight, slick with puddles and silence. Above the square, the church steeple pierced the sky, its gargoyles gazing down like mournful sentinels. They had watched the day unfold - children tugging at parents, lovers stealing kisses beneath mistletoe, parcels exchanged with joy and haste. And now, they watched the night settle in.

Inside the church, the choir rehearsed carols. The organ hummed softly. Candles flickered in brass holders, casting golden halos on the stone walls. A nativity scene stood near the altar: Mary, Joseph, the child, the animals - all arranged with care. The baby lay in a manger of straw, his eyes closed in eternal serenity.

Outside, the last of the shoppers hurried home. But not everyone had a home to hurry to.

Under the awning of a shuttered café, a man named Len adjusted the collar of his coat. It was damp and frayed, and did little to keep out the cold. He had walked the city all day, watching the festivities unfold from the margins. He’d seen the joy, the indulgence, the warmth - and felt none of it. His stomach ached with hunger, and his feet throbbed from the wet.

Across the street, a woman named Marcie leaned against a doorway, her breath visible in the chill. She clutched a plastic bag with all her belongings. A bottle of cider peeked out. She wasn’t drunk, not yet - but she hoped to be. It dulled the ache. The ache of memory, of absence, of being forgotten.

A bell rang from the church tower. Midnight approached.

Len looked up. The sound was rich, resonant. It reminded him of something - he wasn’t sure what. A story, perhaps. A child born in a borrowed room. No space at the inn. Straw and silence. He crossed the street.

Marcie followed, drawn by the warmth spilling from the church doors. Inside, the choir had begun to sing. “O Come, All Ye Faithful.” The words echoed through the vaulted ceiling, through the stone and candlelight, through the hearts of those gathered.

Len hesitated at the threshold. A woman in a red coat smiled and beckoned him in. “Come,” she said. “There’s soup in the hall. And bread. And warmth.”

Marcie stepped in beside him. Her eyes scanned the pews, the nativity, the flickering light. She whispered, “No room at the inn, eh?”

Len nodded. “But maybe here.”

They sat near the back, unnoticed by most, but not by all. A child turned and waved. A man offered a blanket. The choir sang on.

Later, in the church hall, they ate. The soup was thin, but hot. The bread was fresh. Volunteers moved among the guests, offering tea, conversation, dignity. Len watched Marcie laugh with a woman who reminded her of her sister. He felt something stir - a memory, a hope.

Outside, the rain had stopped. The streets were still empty, but no longer desolate. The gargoyles watched in silence.

And somewhere, in the quiet of the night, a truth unfolded: that the story of the inn was not just ancient, but present. That the child born in straw still walked among the forgotten. That Christmas was not found in parcels or puddings, but in warmth offered freely, in bread shared without judgment, in the echo of welcome.

Len and Marcie would return to the streets come morning. But tonight, they were sheltered. Tonight, they were remembered.

And if God is born anew on every Christmas Day, perhaps this - this quiet welcome, this simple meal, this shared humanity - is where he chooses to dwell.

Sir Mark Boleat’s article on Jersey’s public finances: A Summary

 

I have not always agreed with Sir Mark Boleat but his article on Jersey’s public finances is a trenchant criticism of the status quo. Of particular note is the increase in public sector spending. I have done my own analysis of this, based on public statistics.

Over the past five years, the pay of Jersey’s public sector chief officers has risen by around 20–25%, with the top civil service post (Government CEO) moving from roughly £180k in 2019 to over £220k by 2024.

 
Over the past five years in Jersey, teachers’ pay has risen by roughly 15–20% (including recent settlements of 8% in 2024 plus RPI‑linked rises in 2025–26), while nurses’ pay has risen by around 12–15%, reflecting inflationary awards, union negotiations, and incremental adjustments

As cuts in public spending are usually channelled to the front line staff, so that the public protest, these figures are significant. It is notable that in a recent public hearing, neither the senior civil servants -Minister for Treasury and Resources Mr. A. Hacquoil, Group Director, Strategic Finance Mr. P. Wylie, Chief Officer, Cabinet Office - had any clue about what the Island Rate's origins and therefore raison d'etre was. And yet this is significant in any planned changes to it. So much for paying high salaries for quality! I am certain that Sir Mark would know the background (I covered it here: http://tonymusings.blogspot.com/2025/12/the-island-rate-explainer.html

Another area he does not cover is Fort Regent. The Fort Regeneration is financially possible but strategically precarious. Jersey can afford the first £43m phase, but doing so without addressing the wider structural deficit risks undermining fiscal stability. Advisors are effectively saying: if you want Fort Regent, you must cut elsewhere or raise revenues.

As it is undoubtedly the case that Sir Mark will be standing in the next election, and if Chief Minister, he probably would have the clout to do something about this, his critiques are worth considering. The last time he stood for election, it was at the head of a party which was virtually an election of the status quo - the Le Fondre Council of Ministers and was hamstrung by the political baggage they carried. This time looks to be very different!

Summary of Sir Mark Boleat’s Piece on Jersey’s Public Finances

Sir Mark Boleat’s article in the Jersey Evening Post offers a stark assessment of the Island’s fiscal position, drawing parallels with the UK but highlighting Jersey’s distinctive challenges. His central argument is that Jersey’s public expenditure has grown far faster than income, leading to borrowing, depletion of reserves, and a weakening balance sheet. He warns that the next States Assembly and Council of Ministers face a major task in restoring discipline and sustainability.

Comparing Jersey and the UK

Sir Mark begins by noting the UK’s approach to its own fiscal shortfall: preparing the public for tax rises and spending cuts through speeches and media briefings. The UK has the Office for Budget Responsibility (OBR) to provide independent oversight and prevent governments from spinning the numbers. Jersey has a similar body, the Fiscal Policy Panel (FPP), composed of eminent economists, which recently issued a report highlighting the deterioration of the Island’s finances.

The Fiscal Policy Panel’s Findings

The FPP’s report is blunt. Between 2013 and 2019, Jersey’s income grew by 33% while day‑to‑day spending rose by 23%. But from 2022 to 2025, income grew by 22% while spending surged by 42%—nearly double the pace. Capital expenditure also jumped by £55 million (49%). As a result, the States’ financial assets as a share of GDP fell from 68% in 2019 to 44% in 2025, with further decline forecast. The panel stresses the need to rebuild reserves, limit spending growth, reduce borrowing, and maintain funds at prudent levels, given Jersey’s vulnerability: it lacks independent monetary policy and relies heavily on financial services for tax revenue.

Lack of Budgetary Discipline

Sir Mark argues that Jersey’s political culture lacks the budgetary discipline found in companies or other public bodies. The Budget is treated as flexible, with ministers and the Assembly adding expenditure rather than adhering to limits. For example, the 2024 net revenue expenditure was originally set at £1.17 billion but ended up £50 million higher. Health spending alone overshot its budget by £47 million. The FPP warned that unrealistic forecasts and in‑year overspending undermine fiscal credibility.

Drivers of Expenditure Growth

Several factors explain the surge in spending:

• Formula‑driven commitments: Budgets linked to economic measures, such as maintaining overseas aid at 0.3% of GVA or arts and culture at 1% of revenue expenditure, automatically push spending upward.
• “Nice to haves”: Political decisions to pursue ambitious but poorly implemented programmes, such as the Carbon Neutral Roadmap. This plan set a target of reducing emissions by 68% by 2030, requiring annual cuts of 6–7%. Yet in the first year, emissions fell by only 0.2%, making the target unattainable. Despite this, resources are spent on consultations and councils that add little new information.
• Public sector employment growth: Between 2019 and 2025, public sector jobs rose by 29% to nearly 10,000, increasing the share of the labour force from 12.8% to 15.2%. Staff costs are often treated as “free” when work is done internally, but Boleat insists they must be properly costed.

The Assembly’s Own Costs

Ironically, the States Assembly itself has seen sharp increases in expenditure. Its costs rose by 12.2% in 2023 and 21.8% in 2024, with another 10.4% forecast for 2025. Staff numbers grew from 44 in 2022 to 61 in 2024. While Boleat acknowledges staff work hard, he argues the Assembly’s structure drives its own rising costs, adding to the fiscal burden.

The Futility of Certain Consultations

He also criticises the government’s consultation on phasing out petrol and diesel vehicles by 2030. Since Jersey imports vehicles from the UK, it will inevitably follow UK policy. If the UK changes its deadline, Jersey will too. Thus, the consultation is largely pointless, consuming resources without altering outcomes. Meanwhile, Jersey is far off its own target of decarbonising 67% of vehicles by 2030, with only about 3% currently decarbonised.

The Political Outlook

Despite the FPP’s warnings, Sir Mark Boleat doubts the Assembly will act decisively. Past behaviour suggests members are more likely to increase spending and reduce taxes than to bring them into balance. Proposals may emerge to raise taxes on companies and high‑income individuals, but without careful analysis of whether such measures would actually increase revenue. The underlying problem is a political system that prioritises short‑term popularity over fiscal discipline.

Conclusion

Sir Mark Boleat concludes that Jersey’s finances are out of control. Expenditure growth, overspending in health and education, formula‑driven commitments, ineffective programmes, and rising public sector employment have eroded reserves and weakened the balance sheet. The Fiscal Policy Panel has provided clear warnings, but the Assembly has shown little inclination to heed them. The next government will face the daunting challenge of reining in spending, controlling public sector employment, and rebuilding reserves to safeguard Jersey’s fiscal stability.

A Short Story: The Onion Incident

The Onion Incident
(Based on a true story)

It had been one of those days. Mum came through the door with her shoulders hunched and her handbag swinging like a weapon. I knew the signs - the clipped footsteps, the sigh that lingered too long, the way she reached for the sherry before even taking off her coat.

I was already at the kitchen table, peeling potatoes into a chipped enamel bowl. The rhythm was soothing. Peel, flick, drop. Peel, flick, drop. The radio murmured in the background, some late-afternoon jazz that tried its best to be cheerful.

Mum poured herself a generous glass and took a long sip. Then another. And then, as if on cue, she began.

“Honestly, that woman is insufferable,” she said, slamming the bottle down. “Thinks she’s the Queen of bloody Sheba. Can’t even staple a report properly.”

I nodded vaguely, eyes on the potatoes. I’d learned long ago that this was a nightly ritual. The sherry unlocked the floodgates, and out poured the grievances - colleagues, managers, the printer that jammed every Monday. I didn’t mind. It was her way of coping. And mine was tuning it out.

But tonight, something shifted.

“She said I was abrasive! Me! Can you believe it?” Mum’s voice rose, her cheeks flushed. “I’ve worked there twenty-two years. I trained her! And now she’s telling me how to run a meeting?”

I kept peeling. Peel, flick, drop.

“She’s lucky I didn’t throw something at her.”

Peel, flick - a blur.

I ducked instinctively. A thud. A crash. A sharp crack of glass.

I looked up. The kitchen window had a jagged hole in it, and a large onion lay on the grass outside.

Mum stood frozen, hand still outstretched, eyes wide. “Oh my God,” she whispered. “I didn’t mean to -”

I stared at the onion. Then at her. Then back at the onion.

And I laughed.

It started as a snort, then a giggle, then a full belly laugh that echoed off the cracked pane and the linoleum floor. Mum blinked, then joined in, her laughter shaky at first, then full-throated.

“I missed your head by inches!” she gasped.

“Good thing I’ve got ninja reflexes,” I said, wiping tears from my cheeks.

We sat down together, the potatoes forgotten. Mum poured herself another splash of sherry and one for me too, just a finger’s worth. We toasted the onion, the broken window, and the absurdity of it all.

“I’ll call the glazier tomorrow,” she said.

“Tell him it was a rogue vegetable,” I replied.

And for the first time that week, the kitchen felt warm again - not just from the oven, but from something softer. Something like forgiveness. Or maybe just the shared relief of surviving another day.

The Sunday Archive: The Pilot, August 1997 - Part 2

AUGUST, for many people, is a holiday month with the promise of some time to relax and maybe some travel to "foreign parts" where they do things in a different way. And seeing things and cultures from a different perspective can be quite fascinating. There is a small book, which could slip in your pocket, which would make interesting reading about a very different culture. I'd recommend it as a holiday from your own culture whether you read it at home in a sunny spot or take it away with you. It is called 'The Parables of Jesus' and is written by David Penman. He had experience of living in the Middle East and this small book opens our eyes to the culture of Jesus' time and the relevance of that way of living and behaving to the deeper understanding of the parables. I was fascinated by the background to the excuses given by the people who refused to go to the banquet (Luke chapter 14).

Hodder have published a 'Book of Prayers in Large Print' this year. I'd like to commend it to you for it is a wide-ranging collection of prayers and the large print is most useful to those who need "easy reading" size of print at home or when leading a time of prayer in any service. As I looked through the mixture in this book I found many "old friends" and well known prayers but also many new to me which are a great asset to the usefulness of this book in different situations of joy or sorrow. One prayer which we could pray for each other is from page 145:

"Even as the water falls on the dry tea leaves and brings out their flavour, so may your spirit fall on us too, so that we may bring refreshment and joy to others."

Small children need careful teaching and encouragement to pray. There is a new series of four small books of Bible stories and prayers for little children which will be useful aids to help families in this most important teaching. The titles are 'God Loves You', Am Brave', 'Prayers at Bedtime' and 'The Lord's Prayer'.

HEATHER BROOKS

THE AEROPLANE was somewhat unusual in that it had no markings. Who were this planeload of people being anonymously airlifted out of Jersey on a

Saturday morning in June? It was the Deanery Pilgrimage, comprising members from virtually each church, complete with their own TV crew, on their way to Winchester Cathedral. Our first view of it was from above as we made a sweeping approach to Southampton Airport - if they could have dropped us out at that point it would have meant that we were back on schedule!

After a rather dramatic touchdown, we were, unlike James Bond's dry Martini, definitely shaken but unstirred - though we were reassured by the sight of two fire appliances apparently rushing out to meet us, but I think they were just on a routine drive around the airport. Eventually, now only one hour adrift from the timetable, we were taken by the two slowest coaches imaginable to the ancient capital of Wessex - King Alfred might have made the journey quicker while still having time to burn the cakes!

A warm welcome, complete with coffee and the most scrumptious, and quite delicious, croissant I have ever tasted, awaited us at the Cathedral Refectory. Thereafter a team of guides revealed various parts of the Cathedral, from the roof of the tower down into the crypt, from the Morley Library with the mediaeval Bible to the Silkstede Chapel newly refurbished with a most modern altar, candlesticks and seating in celebration of the life and work of Izaac Walton, and much else besides.

Having enjoyed a splendid day of discovery we attended Choral Evensong, with two of the Jersey clergy reading the Lessons. And so, back to the airport, and back to Jersey, for another emphatic landing which ensured that any weary bodies that might have nodded off were abruptly awoken.

Our thanks to Michael Calle and Archdeacon Alec Knight who supervised the Winchester end, and to Francis Mason who from this end organised the transport, and to Channel Television who recorded the whole trip for some possible future programme.

As an experience it helped to close the gap of distance, and establish a better sense of familiarity; between the centre of the Diocese and this Deanery, its most distant outpost. It also helped build up the fellowship of the church members from the different parishes. We are the one Body of Christ, in the parishes, and at the Cathedral. Many said it would be well worth doing it again - but with gentler landings!

JOHN SEAFORD

A COMMENT heard in a sermon recently that "Nowadays even Christians are being divorced" was disturbing to me, not only because the divorce rate includes a percentage of Christian people, but because the preacher may be unaware of the effect that the trauma and sadness of separation and divorce has on those Christians who experience it.

Many churchgoers express views such as marriage is taken too lightly; marriages fail because the partners are unwilling to work at it; people marry with no intention of making a lifelong relationship. Comments like these and the remark quoted above exacerbate the feelings of guilt, failure, worthlessness and rejection felt by divorced Christians.

The majority of marriages take place between young people who may not always appreciate the magnitude of the promises they are making. They cannot know how much they will each change and grow as they move through life. Whilst that in itself is no reason to rub out the marriage, it can be a cause of conflict, of difficult or even abusive behaviour, or rebellion against what may feel a "prison" of a marriage. It can be the opening of a chink through which a third person may enter the relationship.

The divorced Christian faces the problem of reconciling the ideal of marriage with their own reality. Promises for "better or worse" are made in sincerity. Divorce is a no-go area — which later becomes a horribly real possibility. Confronted with the starkness of breakdown in a relationship, the Christian is quite likely to deny or disbelieve that such a thing could be happening, trying again and again to make the marriage work. It can be months, even years, before either or both partners are able to accept that the marriage is not working, and most likely will not work again. Those months and years can be the nearest thing to "hell on earth" that many ordinary people will experience.

By whatever route the final decision is reached, divorce is rarely approached lightly and usually only after a great deal of heart and soul-searching.

It would be helpful if all Christians could be aware of those in their communities who may be having marriage problems and show real concern and offer "non-judgmental" support. Listening is helpful — side-taking is not. It will also help if this non-judgmental attitude can be extended to those already separated or divorced, as they struggle to rebuild their lives and find a niche in the family of God. "Christian divorce" is not a contradiction in terms but a fact of modern life and needs working at, just as marriage itself does. Real spiritual growth can flourish from a broken life, but it needs nurture, care and love.

PAULINE DRUIFF

 

TAKE YOUR PARISH ON A PILGRIMAGE

WITH the anniversary of the arrival of Augustine, many Christians will be visiting sites of importance to the faith over the next year, but you can take your parish on pilgrimage without travelling so far.

One way to do it is to arrange for a day when members of the congregation can spend time together. During this period there could be time for prayer, worship and Bible reading.

If you have a suitable building, someone could talk about the history of the parish and the faith that led to the building of the church.

Another possibility is to go on a "pilgrim-age" to another parish. This could have the added benefit of building relations between parishes, or even other denominations.

Sharing together in this way could, be a good way to encourage people to draw on their Christian heritage as an inspiration for modern Christian action.

Liturgy for a Winter Solstice communal gathering

Liturgy for a Winter Solstice communal gathering

[Rooted in Neopagan realism and inspired by Chesterton’s Fence and the parable of the lamp. It honours the turning of the year, the sacredness of the real, and the wisdom of tradition.]

Rooted in the Dark: A Winter Solstice Liturgy

For circle, hearth, or grove. Designed for spoken participation, with pauses, candles, and shared silence.

Opening Sound
A bell, chime, or drumbeat. Then silence.

Leader:
We gather on the longest night,
Not to escape the dark,
But to dwell in it—
To honour the Earth, the turning, and the truth.

All:
We are here. We are real. We are rooted.

Lighting the Lamp
A central candle is lit. Others may follow.

Leader:
This lamp was lit before we arrived.
Not to waste oil,
But to mark a threshold.
We do not put it out
Until we know why it was lit.

All:
We honour the flame.
We remember the reason.
We keep the light.

Reading: The Fence and the Flame

Reader:
A fence stands in the forest.
A stranger says, “Tear it down.”
But the wise one says,
“First, ask why it was built.
Then, if you still must,
Take it down with care.”

A lamp burns in the night.
A wanderer says, “Put it out.”
But the elder says,
“First, ask who lit it,
And what it guards.”

All:
We do not tear down what we do not understand.
We do not extinguish what we have not yet seen.

Reflection (spoken or silent)

Leader:

Let us speak aloud—or hold in silence—
What truths we are tempted to discard,
What traditions we are tempted to forget,
What boundaries we are tempted to cross
Without knowing what they protect.

(A moment’s silence.)

Grounding

Leader:
Place your hand on the Earth, or your heart.
Feel the cold. Feel the weight.
This is not a dream.
This is the world.
And it is sacred.

All:
We are not illusions.
We are breath and bone.
We are part of the turning.

Renewal

Leader:
As the sun stands still,
We do not rush.
We listen.
We remember.
We root ourselves in what is real.

All:
We will not discard the old
Until we understand its soul.
We will not fear the new
If it grows from truth.

Closing Invocation

All:
O Sun that returns,
O Earth that endures,
O Spirit that stirs in the frost—
Keep us rooted in what is real.
Let us walk with open eyes,
And speak with voices that honour the world.
Let the light return,
Not to erase the dark,
But to reveal its depth.
So mote it be.

A Winter Glory

A Winter Glory

Angels from the realms of glory,
At St Brelade’s make your birth
Choir sings the Christmas story
Now proclaim Messiah's birth:

Shepherds in Manger now abiding
Lit by Advent candle’s light
Holy family now residing
Glory shines on infant sight

Angels look down from their stations
Brighter visions high and far
We sing the story to all nations
Come and see his natal star

Come and worship, come and worship,
worship Christ, the newborn king.

Visitors Guide to The Channel Islands 1967 - Bars - Part 2

Caribbean Bar

Hotel de la Plage, Havre des Pas.

If the crowds that gather in the Caribbean are any indication, then it is certainly one of the most popular bars in the Island. Decorated in Caribbean style, the bar offers a wide range of cocktails and West Indian specialities. During the season Gerry Lochran entertains on guitar.

Manager: Mr. L. C. Seymour.

Hours of Opening: 10 a.m.-2 p.m. 5 p.m.-11 p.m.

Scandinavia Lounge Bar
Stafford Hotel, Kensington Place.
Second Register.

Unusual Scandinavian decoration expressing ancient and modern facets of Scandinavian art make this bar one with a difference.

The bar is made of 15 different woods, ancient wall carvings of Viking longboats contrast with the latest glassware and ceramics.

Draught Worthington “E" and Red Barrel.

Manager: Mr. S. J. Bartlett.

Hours of Opening:
Weekdays; 10.30 a.m. - 2.30 pm. 5 p.m.-11 pm.
Sunday: 11.30 a.m.-1 pm. 5 pm.-11 p.m.

Moulin de Lecq Inn
Greve de Lecq.

The Moulin de Lecq was one of the many ancient watermills of the Island and it retains the name it bore 600 years ago. It was a working flour mill as late as 1929—the Germans converted it during the occupation as a generator for their searchlights. The mill became an inn in 1955. The outside water-wheel is the original and weighs 18 tons.

The granary cocktail bar upstairs—where the grinding took place—has an atmosphere of its own and contains many of the instruments of the old mill. Another attractive feature of the inn are the waitresses who are all dressed in Breton costumes.

Manageress: Miss Maureen Hopkins.

Hours of Opening:
Weekdays: 11 a.m.-11 p.m.
Sundays: 11.30 a.m.-1 p.m. 4.30 p.m.-11 p.m.

Paternoster Bar, Prince of Wales Hotel
Greve de Lecq.

The Paternoster Bar gets its name from the Paternoster Rocks, which can be seen from the bar's large picture windows. Decor is modern with contemporary tiles, using a theme incorporating the Jersey Pottery. Lunches and snacks are available and a pianist entertains.

Proprietresses and Licensees: Mrs. S. U. Sawyer and Carla.

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

Sundays: 11.30 a.m.-1 p.m., 4.30 p.m.-11 p.m.

MIRABELLE BAR

Regent Hotel, Pier Road, on the way to Fort Regent.

A large picture of Corbière dominates one wall and mirrors cleverly give a feeling of space. In the Bamboo Bar the floral decorations add gaiety to a bar with plenty of atmosphere. This pub is an old house, and was known as the "First and Last" by soldiers stationed at the Fort.

Managers: A. L. Turner and Gladys Turner. 

Hours of Opening: 9 a.m.-11 p.m.

Christianity in Action: Lesson 11: The Book of Wild Life

Lesson 11: The Book of Wild Life
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 : Job xxxix. 19-25.
TEXT TO DE LEARNT : " Go to the ant, thou sluggard : consider her ways and be wise " (Prov. vi. 6).
HYMNS : " 0 Lord, how happy we should be " and " We plough the fields and scatter."
COLLECTS for Third Sunday after Easter and First Sunday after Epiphany.

Aim : To work out Froebel's thought : " The things of Nature form a more beautiful ladder between heaven and earth than that seen by Jacob." " From every object of Nature there is a way to God."

I. A MAKER IS KNOWN BY HIS WORK.

(a) A lady sat making notes on a piece of paper : " Mary is dirty and untidy " ; " Ellen is neat and industrious " " Jennie is idle and careless." Yet she had never seen the girls, nor had she been told anything about them. How could she know their character ? She had before her a pile of their needlework. She judged them by their work.

(b) We have never seen God, but we have seen a great deal of His work. From that we ought to be able to learn many things about Him. A fortnight ago we had a Nature Lesson on Plant Life. To-day we will look at the even more wonderful Living Creatures that He has made. For He Who said, " Consider the lilies," said also " Behold the Birds " (St. Matt. vi. 26).

(c) The Bible is full of lessons from living creatures. Our Lord loved to take an animal as His text : The sheep that got lost (St. Luke xv. 4) ; the sheep recognizing the shepherd's voice (St. John x. 3) ; the hen gathering her chickens under her wings (St. Luke xiii. 34) ; the eagles flocking round the carcass (St. Luke xvii. 37) ; the birds following the sower (St. Matt. xiii. 4), or swarming round the mustard bushes to pick the hot seeds (St. Matt. xiii. 32) ; the goats being separated from the sheep at night (St. Matt. xxv. 32).

(d) The last part of the Book of Job is almost all Nature Study. Job in his trouble criticized the way in which God governed the world. A whirlwind came up from the desert, and out of the storm-cloud a Voice began to ask Job questions. It was God, bidding him look at the earth and sea and stars and snow and stormy wind and lightning, and ask himself if he really thought he could have made them better ; bidding him study birds and animals, the lion, ostrich, eagle, hippopotamus (Behemoth), crocodile (Leviathan), and ask himself if he could rule them. Out of all these animals let us choose the one that we know best, and read the verses about the War Horse. Read Passage.

II. WHAT THE LIVING CREATURES TEACH US.

(a) Out of many lessons that they teach let us look at three. God has given to each its work. Life is meant to be busy. Look how busy everything is : building houses, e.g. the pains the spider takes to spin its web, the bird to build its nest. Have you ever seen a wasps' nest ? It is made of paper. Where did the paper come from ? The wasps made it. They bit off little bits of wood in their tiny mouths, chewed them into pulp such as paper-makers use ; then went back to fetch more. Finding and storing food, e.g. the bee gathering honey, the squirrel burying nuts, the hundreds of dead caterpillars stored in the wasps' nest as food for the babies. Apart from its own needs, each has its own definite piece of work to do for the world : e.g. the bee, without knowing it, is fertilizing the flowers by carrying pollen on its wings. If it ceased work, many kinds of flowers would become extinct. The earthworm makes it possible for things to grow. Left alone the ground would grow hard and stiff. Seeds would not sink. Roots would not be strong enough to force their way through. But the little worms are always at work making holes in the soil. These let the rain through, and form tunnels down which the baby roots can grow. The earth, being constantly turned over, gets freshened by sun and air. Never kill a worm. Without them we should starve. Are we half as useful ?

(b) God has made every creature perfectly fitted for its work. Compare noses. Some animals, like dogs and cats, have nostrils in front. These are the meat-eaters, who, when wild, have to hunt their prey. They want to smell what lies ahead and follow a trail. Others (horses, cows, deer) have nostrils at the side. These are the grass-eaters. When wild, they are not the hunters, but the hunted. They want to know what dangers are approaching from behind. A pig's nose has a gristly tip, so that when it smells a root, it can grub it up. The elephant, which has hardly any neck, is given its wonderful trunk-nose which can move in any direction. Compare ears. Here again the hunters' ears face forward (e.g. cats). The ears of the hunted face side¬ ways (e.g. deer). Rabbits in long grass can see only a few inches, but their long ears rise above the grass, and hear what is happening afar off. The hippopotamus' ears are at the top of his head, so that, when his body is under water, he can keep his ears above the surface, and hear what is happening. The bloodhound's ears are covered with flaps, which make him almost deaf, except when he cocks them-up, so that nothing may distract his attention from his nose when he is following a trail.

(c) God has taught the creatures to help one another. Lesson IV showed us how bees co-operate. A colony of swallows nested close to a falcon, a bird of prey which feeds on smaller birds. Yet they showed no fear of it. If ever it came near their nests, they united, and chased it away. Pelicans fish in bands. They fly out a little way to sea, form a half-circle, and then wade toward the shore, driving all the fish before them.

III. THE ANTS.

(a) Let us close, as we did a fortnight ago, with one definite example. What does our text say ? The Ants are a wonderful little people. Thousands of them live together in an underground nest, a network of tunnels and little rooms laboriously dug out many feet below the earth. Sometimes they raise an ant-hill to escape the damp. When you know a little about them, you will never kill one. They are the most highly civilized of all living creatures. They keep cows. There is a little insect called an aphis, which when stroked gives out a drop of sweet juice. The ants keep herds of them, which they feed and milk, and they store up the eggs of the aphis as carefully as their own. They also keep pets. In every nest there are one or two tiny beetles of no use to the ants except as playthings. Yet the ants feed them, and care for them most tenderly. Ants talk to one another, not with their tongues, but with their horns (antennae). They tap one another with little strokes, fast or slow, light or heavy, and so convey their meaning.

(b) Let us learn from them three lessons. The Bible tells us to ” go to the ant, consider her ways, and be wise." She teaches the Wisdom of Work. The ants beat even the bees in industry. Sir John Lubbock says, " I once watched an ant from six in the morning and she worked without stopping till a quarter to ten at night." Whenever you see an ant, it is always doing something, enlarging the nest, cleaning the nest, rearing the young, fetching food often from long distances. It sets us a splendid example. All great men have been hard workers. There is only one thing in the world that is absolutely good for nothing, and that is the sluggard ; so the wise man in the Book of Proverbs called the sluggard to look at the ant.

(c) And the ant teaches us the Wisdom of Self-Reliance. The wise man bids us notice that she does her work " having no guide, overseer or ruler " (Prov. vi. 7). The ants may be feeble, but they are perfectly self-reliant. We have all heard of the queen bee, but there is no queen ant. Sheep may require a shepherd, but ants can take care of themselves. Here again they set us an example. Some of us never do things well, unless there is someone to look after us, to tell us what to do, to keep us up to the mark. Let us try to do our best when we have " no overseer."

(d) The ant teaches us the wisdom of ,co-operation. We cannot learn this lesson too often. All ants do not do the same work. Some are builders, some scavengers, some food-hunters, some soldiers (a ring of sentries always guards each entry to the nests). A few with specially big heads act as door-keepers: they block each entrance with their heads when enemies are about. Some are nurses. We know how butterflies pass through four stages: egg, caterpillar, chrysalis, and butterfly. The ant has four stages too. First the egg ; then a little white legless grub, which the nurses feed and tend for six weeks. Then the grubs roll themselves into little cocoons. When the time comes, they cannot get out without help. The nurses have to pull them out, unfold their legs, teach them to walk. Then they are ants with eight years of life before them. In an ant-hill no one does everything, but everyone does something. Every one works for his neighbours, and his neighbours work for him, a splendid illustration of the text, " Let no man seek his own, but each his neighbour's good " (1 Cor. x. 24).

A detailed look at Manifestos and why they fall down.

I was looking at Carl Parslow’s arguments from his Jersey Evening Post opinion piece. There's a good deal of truth in what he says. My comments in italics.

Hollow instruments

Carl Parslow’s central thesis is that political manifestos in Jersey have become hollow instruments, stripped of accountability and substance, and that the electorate must demand more rigor if democracy is to function meaningfully. He contrasts the seriousness with which manifestos are treated in larger democracies - where breaking a pledge can provoke outrage and political fallout - with the casual disregard shown in Jersey, where broken promises are routine and largely unremarked upon.

http://tonymusings.blogspot.com/2011/08/tweedledum-and-tweedledee.html 

Manifestos as Performance, Not Policy

Parslow argues that Jersey’s manifestos are not costed, coherent policy documents but rather personal wish‑lists or aspirational affirmations. Candidates, mostly independents without party machinery or policy teams, produce pamphlets filled with vague commitments—affordable housing, efficient government, environmental care -without any detail on costings, timelines, or trade‑offs. These documents resemble self‑help books more than serious governance plans, and once elections are over, they are quickly forgotten.

 
Ministers as “Free Agents”

Once elected, ministers are effectively free agents. They are not bound by their campaign promises, nor compelled to deliver on them. Instead, the Council of Ministers sets its own strategic priorities, often diverging from what voters thought they were endorsing. Parslow describes this as democratic theatre: candidates perform for the public during elections, but once the curtain falls, they rewrite the script backstage. The electorate is left clapping politely, with no mechanism to hold politicians accountable.

Two of the most egregious examples of this were Angela Jeune and Ann Dupre, both of whom proceeded during their time in office, to vote with Terry Le Sueur's government almost totally against their manifesto promises. The breakdown can be seen here: 

http://tonymusings.blogspot.com/2011/08/tweedledum-and-tweedledee.html

One of the most principled was Ian le Marquand who, despite being Home Affairs Minister, voted for exemptions to GST because it was what he had promised in his manifesto.

 
Absence of Accountability

Parslow highlights the fundamental absurdity of Jersey’s political ecosystem: there is no mechanism to discipline ministers who fail to deliver. Unlike larger democracies with party whips, opposition scrutiny, or press outrage, Jersey’s accountability culture is weak. Politicians are independent, so there is no collective platform to enforce promises. Oversight bodies lack teeth, and the electorate shrugs off broken pledges as inevitable. Parslow likens this to a polite book club where everyone has opinions but no one makes a fuss.

 
The Need for Seriousness

If manifestos are to mean anything, Parslow insists, candidates must be required to explain how they will deliver their promises. This means publishing estimated costs, timelines, and trade‑offs, and clarifying what existing activities would be stopped to fund new initiatives. Hustings should become sharper, with candidates challenged to defend their pledges and demonstrate policy competence, rather than reciting slogans about efficiency, sustainability, or transparency.

There is a brilliant idea in "Yes Minister" where the economist Dr Cartwright suggests I'm proposing that all council officials responsible for a new project list their criteria for failure before getting the go ahead. It's a basic scientific approach. You must establish a method of measuring the success or failure of an experiment. When it's completed, you know if it's succeeded or failed. A proposer states 'This scheme would fail if it lasts longer than this or costs more than that, if it employs more staff than these or fails to meet pre-set standards.'" I do wish some kind of budget responsibility would be in place.

Proposed Solutions: Parslow suggests several reforms to restore credibility:

 
Manifesto Tracker: An online public scoreboard to monitor pledges in real time, showing which promises are kept, delayed, or abandoned. This would deter politicians from making unrealistic commitments.

 
Demanding Electorate: Voters must ask harder questions - about costs, funding sources, and implementation plans - rather than accepting vague affirmations. Just as one would not buy a car without a receipt or a house without a survey, political promises should come with a form of warranty.

 
Collaborative Platforms: Candidates should work together to produce coherent, costed policies, rather than isolated personal wish‑lists.

Conclusion

Parslow concludes that unless voters demand more than “laminated optimism,” Jersey will remain a place where good intentions go to retire and manifestos are filed under fiction. Politicians will continue offering fairy-tale visions of efficient, vibrant government, while the electorate nods approvingly, forgetting that the same promises were made in previous elections. To break this cycle, the public must stop being passive audience members and start acting as editors—scrutinising, questioning, and insisting on accountability.

As a number of those standing will have stood before, it would be a good idea to review each and every one of their manifesto promises to see how they have succeed or failed, or where the manifesto just has empty rhetoric.  

The Island Rate: An Explainer

I've just been reviewing the Scrutiny panel - "Parish and Government Review Panel Public Hearing Witnesses: (The Chief Minister and The Minister for Treasury and Resources) Monday, 24 November 2025"

The subject of the Island rate came up. This is a component added to the Parish rates which goes into general revenue.

The Group Director, Strategic Finance commented as follows:

"So the Island-wide rate is paid into the Consolidated Fund as part of general revenues, so it is not ring-fenced for any particular purpose, it is just another revenue line alongside income tax, corporate tax and other elements. I cannot remember exactly, I think when it was established there were other elements of expenditure that were brought in, I think it was to do with the welfare system, but it was before my time. But it is not ring-fenced in a particular way, so it just does form part of general revenues."

Nobody said anything to expand on this! 

Present were Deputy H.M. Miles of St. Brelade (Chair), Deputy C.D. Curtis of St. Helier Central (Vice Chair), Deputy K.L. Moore of St. Mary, St. Ouen and St. Peter. Witnesses: Deputy L.J. Farnham of St. Mary, St. Ouen and St. Peter, the Chief Minister Deputy E. Millar of St. John, St. Lawrence and Trinity, the Minister for Treasury and Resources Mr. A. Hacquoil, Group Director, Strategic Finance Mr. P. Wylie, Chief Officer, Cabinet Office 

Does nobody do any homework, any basic research before asking questions? Do not of the officials ever think about these matters? Nobody interjected with an explanation of how the Island rate came about. Deputy L.J. Farnham was in the States during that time. He should have been able to tell the panel why it came in! I was not in the States then or now but I remember. And anyone raising the matter of the Island rate should at least have done some very basic research. 

So here are the details, easy to find.

The Island Rate: An Explainer

The Island Rate was introduced in 2006 under the Rates (Jersey) Law 2005 specifically to fund the centralised Income Support system, replacing the old parish‑based welfare payments. It was designed to shift the burden from individual parishes to an islandwide contribution, ensuring consistency and fairness in welfare provision Government of Jersey comite.je Jersey Law.

Background

 
Before 2006: Each parish administered its own welfare scheme, funded through parish rates. This meant support levels could vary depending on parish resources.

Reform: The States of Jersey created a unified Income Support system, administered centrally, to standardise welfare payments across the island.

Island Rate: To finance this, a new island wide rate was levied on all ratepayers, collected alongside parish rates.

Purpose of the Island Rate

Offsetting parish transfer: It directly replaced the welfare funding responsibility of parishes, so parishes no longer had to raise money for welfare payments.

Equity: By pooling contributions island wide, it avoided disparities between richer and poorer parishes.

 
Transparency: The Island Rate appears as a separate line on rate demands, making clear that part of the bill supports the central welfare system.

Key Implication

The Island Rate was not a new tax in principle, but a reallocation of responsibility: what parishes used to collect for welfare was consolidated into a single islandwide levy. This ensured that welfare payments were funded consistently, while still keeping the parish rate system intact for local services.

So the Island Rate was introduced to offset the transfer of welfare funding from parishes to the central Income Support scheme. It was a structural reform to make welfare provision fairer and more consistent across Jersey.


Sources: Government of Jersey comite.je Jersey Law

A Short Story: The Existentialist

The Existentialist

He lived alone in a flat above a laundrette, surrounded by the hum of machines and the faint scent of detergent. The Existentialist - he never used his name anymore - spent his days reading Kierkegaard, Heidegger, and occasionally cereal boxes when the philosophy grew too dense.

Each morning, he sat at the window with a mug of black coffee, watching the world shuffle past. People with purpose. People with plans. He envied them, though he suspected they were deluded. “They mistake motion for meaning,” he muttered once, to a pigeon. The pigeon blinked and flew off.

He was searching for something. Not happiness. Not success. Just one Moment - capital M - of Authentic Existence. A flash of clarity. A glimpse of Being. He’d read it was possible. Rare, but possible.

He tried everything.

He stood in the rain without an umbrella. He stared into mirrors until his reflection blinked first. He once spent an entire afternoon in a cupboard, hoping the absence of light would reveal the presence of truth.

It didn’t.

Anxiety, he decided, was Negative Ontic Affirmation. Proof that something mattered, even if he couldn’t name it. He welcomed it like an old friend. It sat beside him at breakfast, whispering about mortality and the futility of toast.

Then came the Boundary Situation.

He was walking through the park when he saw a man collapse. People rushed to help. The Existentialist stood still. He felt the moment press against him - urgent, raw, real. He could act. He could choose. He could be.

But he didn’t.

He watched. The man was revived. The crowd dispersed. The moment passed.

That night, he sat in his armchair, staring at the ceiling. “Being Itself,” he whispered, “is come and gone.” He felt hollow. Not in despair. Just emptied. Like a cup that had once held something warm.

He tried to write. A journal entry. A confession. A grocery list. Nothing came.

He walked to the window. The street was quiet. A single lamppost flickered. A fox darted across the road. He watched it disappear.

“Ultimate Concern,” he said aloud, “slides.”

Then, softly: “And falls.”

He waited for something. A revelation. A punchline. A Moment of Plain Common Sense.

It didn’t come.

He returned to his chair. The coffee had gone cold. The books lay unopened. The machines below churned on.

And the Existentialist sat in silence.

Not broken.

Just still.

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

THE DEAN'S LETTER

For many years the Anglican Church in Jersey has been talking about the need for Pastoral Reorganisation — meanwhile both the Roman Catholic

Church and the Methodist Church have started and completed their schemes to provide ministry for the whole Island with less ordained ministers, and using less buildings.

Because of the interwoven constitutional position of the Church of England within the fabric of this Island, and the long history of independence of the ancient parishes, it is just slightly more complicated for us to devise a plan which recognises these excellent traditions and yet is realistic in its use of an ever diminishing resource, that of the ordained clergy.

At the meeting of the Deanery Synod last month the Pastoral Committee presented yet another report, this time with specific recommendations to achieve the required saving of two stipendiary posts. Predictably this was unpopular, especially in the parishes most closely involved.

No parish has ever wanted to be, in the picturesque language of the Instrument of Institution, "bereft of an incumbent" permanently. But the starting point for the debate is that there has been a dearth of vocations to the full-time stipendiary ministry. With the development of Non-Stipendiary Ministry, and the increasing role of Readers, many people with a vocation to ministry, whether ordained or lay, have chosen to remain in their secular employment, and serve the Church in their out-of-work hours. This has been of enormous benefit to the Church, particularly on Sundays for the leadership of worship, but these people are not available for the all-week pastoral care.

The other point is demographic. The population of this Island is unevenly distributed, and presently some 80 per cent of the population is cared for by 40 per cent of the stipendiary clergy.

The report is being considered now, and undoubtedly various parishes will produce alternative recommendations, based on the NIMBY principle, that the changes should happen in one or more of the other parishes. The problem seems all too reminiscent of Solomon's dilemma (1 Kings 3) with only one "baby" claimed by two "mothers," so before we go any further perhaps we should all repeat the prayer recorded in verse 9.

However much everyone would like to, and there is no one that does not want to, we cannot maintain the situation as it is now. There has to be some give somewhere.

JOHN SEAFORD

The Parish of St Clement

The Bishop has confirmed the appointment of the Revd David Shaw as the Ministre Desservant (Priest-in-Charge) of St Clement. David is presently the Curate of Wotton-under-Edge with Ozleworth and North Nibley in rural South Gloucestershire.

After education at Manchester Grammar School and Durham University, where he was part of the congregation at the renowned "St Nick's," the church in the Market Place at the centre of Durham where Dr George Carey, now Archbishop of Canterbury, was once the Vicar, David entered the food industry, first with Unilever, and later becoming a Senior Brand Manager with Kraft General Foods.

His wife, Bridget, is a solicitor, and they have two children, Alexandra and Jonathan, who are not yet at school.

He is eager to see the Church grow in numbers and be effective in the community. It is expected that he will take up his duties in the early autumn and we look forward to his ministry — a ministry which so far has included setting up a Coffee Shop/Drop-In Centre, teaching in the local Primary Schools, leading residential weekends for youth and a couple of trips to Taize. Working for CMS in Kenya for two months has helped him appreciate the advantage of links with the missionary societies and the Church overseas.

We look forward to welcoming David and his family to Jersey.

Of Rectors

In "A Constitutional History of Jersey" (1972) F de L Bois, a former Deputy Bailiff, explained concisely the position of the Rector vis-a-vis his Parish. Readers of The PILOT may find this information illuminating in view of the current discussions concerning the perceived need to reduce the number of clergy, initially by two.

"The Governmental body for the Parish is the Assembly of Principals and Officers of the Parish, known as the Parish Assembly:'

"When dealing with the ecclesiastical affairs of the Parish, the Rector of the Parish presides, and when dealing with all the other parish affairs, the Constable presides:'

"The Assembly under the presidency of the Rector is commonly called the Ecclesiastical Assembly and the Assembly under the presidency of the Constable is called the Civil Assembly when contrasted to the Ecclesiastical Assembly, but is commonly called the Parish Assembly."

"The Officers of the Parish are

(a) The Constable, who is head of the civil parish and chief of the parish police;
(b) The Rector, who is appointed by the Crown and is head of the ecclesiastical parish;
(c) The Centeniers, the senior of whom is known as the Chef de Police;
(d) The Procureurs du Bien Publique (Public Trustees);
(e) The Churchwardens;
(f) The Vingteniers;
(g) The Constable's Officers;
(h) The Almoners."

A Rector thus appears to be so inextricably linked into his Parish that to have one Rector appointed to two Parishes is as unthinkable as to combine two Parishes under one Constable. Nor does Jersey Canon Law countenance such an arrangement: "None, either Dean or Minister, shall hold two Benefices together, unless in time of Vacancy." (Canon 14)

As to precedent, the Reverend Edward Durell, in his notes on the Jersey Canons, written in 1837, states

"It does not appear . . . that any individual was ever allowed to hold two benefices in Jersey." (Note 3).

AH

Troubled Waters

Watching the second episode of "The War Between the Land and the Sea" brought home just how much pollution has been dumped in rivers and in the sea, especially plastic. Long term plastic can be eco-friendly, if it can be used over a long period of time, and disposed of properly. Plastic can be recycled and used again. But a lot of plastic is short term, throwaway - just go to your supermarket and see. Bits of netting can be seen on beaches in Jersey. And microplastics, too small to see, can be in the sea, evaporated into clouds and airborne, and enter the food chain, ending up in living creatures - including us.

Troubled Waters

There is plastic, plastic, everywhere
Micro molecules born on the wind
Floating in the water, flying in air
Eighth way mankind has sinned

It is the rivers, lakes and seas
Killing fish, strangling sea life
A road to hell by slow degrees
Land and sea are locked in strife

Within our blood, floating there
The plastic creeping to each cell
We do not know, but surely fear
The invasion by this plastic hell

Troubled waters, running deep
Nightmares to disturb our sleep

1965 - 60 years ago - December - Part 2

1965 - 60 years ago - December - Part 2

16.—An appeal against a conviction for driving carelessly entered by Edward Philip Vibert was upheld at the Royal Court today; but a further appeal against conviction for driving against the traffic lights, for which he was fined £2 at the Police Court, was dismissed.

17.—A verdict that he was accidentally knocked down by a car and that death was due to terminal bronchial pneumonia was returned at the inquest on the body of Mr. Cyril Arthur Brown (61).—Switch-on of the giant Christmas tree illuminations in the Royal Square, the ceremony being performed by the wife of the president of the Rotary Club, Mrs. A. Forster.

21.—Six cameras worth approximately £130 were stolen in the early hours of this morning in a smash-and-grab incident at C. M. Stone, the chemist and photographic shop, of Bath Street and Peter Street.

22.—An appeal was heard by the Full Court today to give a definition of a sentence passed earlier this year on Peter Donald Ryan after being convicted of an assault ; the Court decided to quash the sentence recorded in the Act of Court and substitute for it one of six months' imprisonment.

24.—Before the Royal Court a sentence of 12 months' imprisonment was passed on Alfred Christopher Waters (31), a native of Dublin, for the smash-and-grab raid at Staples, the Jewellers Ltd., Burlington House, St. Saviour's Road, on November 28, when £1,754 5s. 6d. worth of jewellery and watches were taken.

28.—A mild but very much wetter than average Christmas brought serious flooding to many parts of the Island and the Fire Service was kept busy answering calls for assistance ; the rain (nearly two inches in some districts) kept most people indoors and wiped out much of the Bank Holiday sports programme  the Jersey Green Room Club presented the pantomime " Aladdin " at the Opera House.

Christianity in Action: Lesson 10: The Work of Books

Lesson 10: The Work of Books
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.]

[Special Note: I find it amazing that Balleine countenances the burning of "bad books". He was writing in the 1920s between the wars, and I suspect that after the Nazi book burning in the 1930s that he would have changed his mind.]  

PASSAGE TO BE READ : Proverbs i. 20-24.
TEXT TO BE LEARNT " How much better is it to get Wisdom than gold ! " (Prov. xvi. 16).
HYMNS : " Lord, Thy Word abideth," and " Hushed was the evening." COLLECTS for Seventh and Ninth Sundays after Trinity.

Aim : To make the class interested in good books. An expert has said : " If a youth has not learnt to love books before he is seventeen, there is but the most meagre chance that he will take to reading in after life." Since a teacher's task is to form good habits, here is one that we must not neglect.

I. GOD'S GIFT OF BOOKS.

(a) One sunny morning long ago a Queen sat surrounded by her family, a beautiful volume on her knee. It was long before the invention of printing, and books were rare and costly, for they had to be written out by hand. She read aloud some of the stirring old English ballads, and then told her boys that she would give the book to the one who first learned to read it. Some of the young Princes were big boys of fifteen and sixteen, but little Alfred, who was only twelve, learned to read it first, and won the prize. Later, when he became King of England, he said: " Books are one of God's best gifts to us, and He means us to use them." He sent for scholars from abroad to teach English people to read. He had the best books he knew translated into English. He had a large history of England written, and placed in Winchester Cathedral, so that all who would might come and read the story of their land.

(b) Last week we saw how much there is for us to learn from Nature. To-day we will think how much there is for us to learn from Books. Let us remember Alfred's words : " Books are one of God's best gifts to us." We know that all God's gifts are given to be used.

I. THE HISTORY OF BOOKS.

(a) The first step in the History of Books was the invention of the alphabet. In very ancient days, if you wanted to learn Wisdom, you had to find a wise man, and get him to talk to you. But wise men were not always easy to find, and, when they were found, perhaps they did not want to talk. It was a big step forward when it became possible to put knowledge into writing. But men only learnt very gradually to do this. The earliest writing was in pictures, and this still survives in some of the Chinese characters. The Chinese sign for " to listen " is a rough picture of an ear between two doors, and " impossible " is a foot standing on a wriggly line representing waves. At last it dawned on some ancient Egyptian that all words are made up of a very few sounds, and that it would be far simpler to have a symbol for each sound instead of for each object. It was soon found that less than thirty of these signs were needed. So some of the old picture signs were borrowed to represent sounds. They have been so altered in course of ages that it is hard to recognize that our capital A was once a picture of an eagle, or our Z once a picture of a duck. But we can still see that 0 represents an eye, and N the waves of the sea. When men learnt to use these signs, writing became possible.

(b) The next step was the invention of paper. The earliest books were very cumbrous things. Some were lumps of clay with the letters scratched on them, and then baked in the sun. There are hundreds of these in the British Museum. Then men tried to write on the inside of skins. The books of the Old Testament were probably written in this manner. Others wrote on thin wooden boards. But clay books and skin books and wooden books were very heavy and clumsy. Again it was an Egyptian who made the discovery that by taking the pith of the papyrus reed, which abounded in the Nile, mixing gum, pressing it flat, and drying in the sun, he could obtain a cheap and pleasant material to write on. By the time the New Testament books were written this discovery had been made.

(c) The third great step was the invention. of printing. Before that every book had to be copied by hand. About 1450 a poor German named John. Gutenberg had an idea. He said to himself : " If I cut a letter on a piece of wood, and ink it, and press it on paper, it will leave the mark of the letter behind. If I cut out all the letters of the alphabet, I can arrange them in any order I like, and print whole sentences." There were still many problems to be solved : how to fasten the type together, how best to put on the ink, how best to press the letters on the paper, and Gutenberg's secret experiments began to arouse the suspicions of his superstitious neighbours. They said that he must be practising witchcraft; but he fortunately found a deserted monastery, where he could work in peace. At last his problems were solved, and now books could be multiplied.

(d) One thing still was needed, and that was to make books cheap. At the beginning of the nineteenth century books were still dear and therefore rare, even Bibles. In 1800 Mary Jones, of Tynoddol, a young Welsh girl, wanted to read the Bible. The nearest copy was in a village seven 'Lies away, and she used to walk there every Saturday to read a few chapters. At last she saved up enough money to buy a Bible of her own, but she found that the Welsh Bible had gone out of print, and none could be obtained. A Welsh clergyman told the story of her disappointment at a London meeting, and this led to the foundation of the British and Foreign Bible Society, which has made Bibles cheap and plentiful. Improvements in the printing-press have enabled other publishers to print large cheap editions of other books. You and I have opportunities of reading which no one else in the world has ever had.

(e) Even in the old days, when books were very few, the writer of Proverbs told his son that it was possible to grow wise : that Wisdom was calling for learners. Read Passage. How much more would he say this to us

III. BOOKS AND THE BIBLE.

(a) The Bible has much to tell us about books. It reminds us that there are bad books that ought to be burnt. When St. Paul preached at Ephesus many of the new converts felt uncomfortable in their consciences about some of the books on their shelves ; so they made a bonfire in the street, and publicly burnt them " in the sight of all," and the value of the burnt books was £1,700 (Acts xix. 19).

[Note: I think that this is reprehensible. The text makes it clear it was books of sorcery, but after the book burning of the Nazi regime in 1933 - long after this book was published - I think no one can countenance the burning of books. Even bad books, and Mein Kampf is a very bad book, is available to read. What needs to be done with bad books are good books to counter their arguments.]

(b) It reminds us that it is possible to possess a good book, and yet neglect it so long that we forget its existence. Deuteronomy is one of the most beautiful books in the Old Testament. It was a great favourite with our Lord, as we can tell by the number of times that He quoted it. Yet there was a time when the Jews had forgotten that such a book existed. One day they were cleaning out the Temple, and in some lumber room they found an old roll of this book, which no man then living had ever read before (2 Chron. xxxiv. 14). Have you any books like that ? Is your Bible like that ?

(c) It shows us the value of books. When St. Paul was in prison, he longed for the books that had been left behind at the moment of his arrest. " When thou comest," he wrote, " bring with thee the books, but especially the parchments " (2 Tim. iv. 13). He was anxious too that his young friends should use the books they possessed. " Till I come," he wrote to Timothy, " give attention to reading " (1 Tim. iv. 13).

IV. BOOKS AND OURSELVES.

(a) Read good books. Books keep us out of mischief. Books enlarge the mind. Books make us more intelligent, and therefore more useful. To read is an adventure. When we open a book we start on a journey to the Spanish Main (Treasure Island), to a knights' tournament (Ivanhoe), with Alice to Fairyland, with Livingstone to Central Africa, with Scott to the South Pole, with King Arthur's Knights to find the Holy Grail.

This work-a-day world is so trying at times ;
Folks chatter and squabble like rooks ;
So the wise flee away to the best of all climes,
Which you enter through History, Memoirs or Rhymes,
That most wonderful Country of Books.
And griefs are forgotten. You go on a tour
More wondrous than any of Cook's ;
It costs you but little. Your welcome is sure.
Your spirits revive in the atmosphere pure
Of the wonderful Country of Books.

Call attention to the school Lending Library, the local Public Library, and any other means within the children's reach of obtaining books.

(b) Read the Best of Books. Make the children see that the Bible is not a dull book out of which lessons are given, but something full of interest that they should read for themselves. Here are thrilling stories of fights (Goliath), and murders (Sisera, Naboth, St. Stephen), and shipwrecks (St. Paul), and escapes from prison (St. Peter), and treachery (Betrayal of Samson), and plots (Haman). Here are sad stories (Jephthah's daughter), and love stories (how Jacob served seven years for Rachel) ; stories of courage (Daniel and the lions), and stories of cleverness (Solomon's judgement). And behind all these stories of men and women there is the most thrilling story of all—the story of how God governs the world and overthrows evil (Sodom, Pharaoh, Sennacherib, Belshazzar), and how the Son of God died to save the world. Just fancy, having a book like that, and leaving it unread