Welcome to Majestas and to a new-look newsletter for Great St Mary's. Reordering the monthly journal was highlighted as an important aim following this year's Stewardship Campaign. So after three months' discussion and negotiation the first issue of Majestas has hit the bookstall -- and the World Wide Web.
We hope this publication will present a full picture of the events and activities of our church, and reveal a little more about its members than might otherwise be so. We hope Majestas will also travel further afield and keep the University and City of Cambridge in better touch with what is happening at Great St Mary's. The church has hitherto played an important rôle in the life of both, and will continue to do so. Therefore perhaps you might consider giving a copy to a neighbour, friend or someone at work. Majestas is also appearing on the Internet (as in the copy you now see!).
Each month will have a theme and the main articles will be related to it. With October marking the start of a new academic year, this first edition focuses on the Universities in Cambridge and our place as a University Church. Next month we will consider issues of crime and justice to tie in with the forthcoming series of talks, 'Responding to Crime', on Sunday evenings at 8.30pm.
The purpose of Majestas is to inform, encourage and challenge. We hope that it will become a useful channel of communication for Great St Mary's.
Robert Avery, Sheila Cameron and David Hollier
by David Hollier
A new academic year starts this month and students are returning to the University, or coming up for the first time, aware of the proposals of the Dearing Report which was published in July.
Sir Ron Dearing's 1,700 page report Higher Education in a Learning Society reviews all aspects of Higher Education and makes some radical proposals for the future of university teaching. It recommends the expansion of Higher Education from 30% to 45% of young people, including an increase in courses below degree standard and in postgraduate work. Other recommendations concern the monitoring of quality and standards and the introduction of a professional teaching qualification to be overseen by a new Institute for Learning and Teaching in Higher Education. The report found little scope for further economies and concluded that funds needed to be raised from students, business and the Government.
The Cambridge University Students' Union (CUSU) looks after the interests of 15,000 students and is recognised as the representative body for students at the University. CUSU is a registered charity and has a Council of elected representatives from each of the 31 College Students' Unions. Apart from training and facilitating the College Students' Unions, it provides a range of helpful publications, the CUSU shop, a late night bus and information service and advice for individual students.
CUSU has five full-time sabbatical officers who are elected by the students. The Academic Affairs Officer is Colin Horswell, who is cool, gnomic and very helpful. On the Dearing Report, Colin (deputising for Sarah Bonnett, CUSU President) said: "We had mixed feelings about the report. In some ways it is a very good report. It is very positive in some of the recommendations like setting up a Learning and Teaching Institute which enables lecturers and supervisors to learn how to teach and to get qualified. Also the things it says about widening participation, for instance on the admissions aspect of getting under-represented groups in and about being able to take maximum advantage of University life."
Following the publication of the report the Government announced the ending of maintenance grants for university students and the introduction of a tuition fee of up to £1,000 per year from full-time students. Colin admits that concern about student funding takes attention away from the positive aspects of the report: "The Government have come up with their solution which basically has very little to do with what Dearing said and which in fact turns out to be even worse than what Dearing suggested on the debt front." Students are likely to end up with loan debts of over £10,000 at the end of their courses and Cambridge undergraduates are especially disadvantaged as they are not allowed to take term-time jobs.
Cambridge will be particularly affected by the proposal to discontinue the College Fee, which amounts to 17 million pounds more than the majority of other universities and which funds the University Counselling Service, sports facilities, the tutorial system and students' unions. The CUSU policy is to support the review of the College fee and Colin says that the University should not be afraid to justify the fee and the use of tutorials, although it may appear to be an expensive teaching method: We've been critical of the College fee for some time but getting rid of it would be a disaster, so we're looking for rationalisation, greater efficiency, transparency about how it is used and arguments for keeping it.
Implementation of the Dearing Report will shape university provision and practice in the coming decades and CUSU would like the University to embrace the positive proposals put forward in the report to ensure high standards and a flexible system of Higher Education. This would achieve the main purpose of Higher Education stated by the Dearing Committee: 'To inspire and enable individuals to develop to their highest potential throughout life, so that they grow intellectually, are equipped for work and can achieve fulfilment.'
Cartoon İNick Newman/The Sunday Times, 27th July 1997
Perhaps one of the most moving services held in Great St Mary's this summer was the Parish Communion on 3rd August. The co-celebrant was Pastor Niels Lie from a Lutheran Church in Norway. It was, I suppose, the first time that a non-Anglican had celebrated the Eucharist here since the Reformation. We were conscious that the Eucharist that day had a dignity and a healing quality which left us feeling restored and refreshed at a deep level. The events of the Reformation divided the churches in Europe and ever since then theological disagreement, as well as political and cultural differences, have kept us apart, from both Roman Catholic and Protestant churches. So we found this service very significant, offering us a sense of unity now and a foretaste of greater things to come in God's good time.
The background to this event was the Porvoo Agreement between the Church of England and the Lutheran Churches of the Nordic and Baltic regions signed in December 1996. Among other things, the churches agreed to recognise each other's ministries. A conference was taking place in Cambridge that weekend, and so Pastor Niels joined us.
Just a couple of weeks previously our preacher had been a lecturer at the Serbian Orthodox Theological Faculty in Belgrade. Father Vladimir was in England with a group of four of his students -- the first official exchange visit between the Church of England and the Serbian Orthodox Church since the break-up of the former Yugoslavia. They spent part of their stay in Cambridge, and, through the week, we got to know them well. I am glad to report that the visit went well, and I hope that as a result there will be further contacts and exchange in the future.
These were important and significant occasions, and it was good to be able to join in these meetings and services. At a University Church we should be committed to learn, and through our learning to understand, and through our understanding to find new ways of creative action. This is true of all churches of course, and should certainly be a part of our work here. These occasions reminded us that we are not powerless in the face of the sin and division which distorts God's world but that human meeting and encounter have the potential to heal and re-create.
I hope that it does not seem irrelevant to finish by speaking of this newsletter. An editorial group has been working on it through the summer and has, in my view, done a magnificent job. It will provide us with a means of communicating better, both among ourselves and with the many people who visit the church or who receive our newsletter through the post. Good human contact is only possible through good communication. I hope that you will not only read this newsletter, but contribute to it in the future as well.
This month Great St Mary's will be hosting several One World Week events on behalf of the Central Churches in Cambridge. There will be an exhibition in church opened by Anne Campbell MP at 12 noon on Monday 20th October entitled Stretching the Limits and running throughout the week. Lunches will also be available in St Michael's Hall, where speakers will talk about 'Action for Burma', 'Refugees and Asylum-seekers' and other related topics.
One World Week will begin with a service in Great St Mary's on Sunday 19th October at 6.30pm. Lavinia Byrne IBVM will be the preacher.
For further information contact John and Maureen Kendall, 17 Fulbrooke Road, Cambridge (01223 500593).
October sees the start of a major series of talks with discussion (held on Sundays at 8.30pm in GSM) in which different professional disciplines consider how crime can be understood and responded to. Special attention will be given to prisons and their future. The speakers are:
An evening of 'classical music without the boring bits' will be given by the Classic Buskers in aid of the Friends of Great St Mary's and Amnesty International on Saturday 25th October at 8pm.
The Classic Buskers feature Michael Copley on over 30 woodwind instruments including flutes, recorders, panpipes, ocarinas, crumhorns and digital horn, and Ian Moore on two distinct styles of accordion - pink and yellow. Their programme is drawn from the realm of popular classics, which they play on improbable instruments at ridiculous speeds. Their repertoire is immediately accessible and consists of arrangements and derangements of most of the world's musical masterpieces including Tchaikovsky's Nutcracker, Rossini's William Tell, Mendelssohn's Violin Concerto and Beethoven's Symphony No. 9 (The Choral).
'Copley and Moore demonstrate astonishing virtuosity on a variety of oddball instruments.' Detroit Free Press.
Tickets, price £5 (£3 children), are available from Great St Mary's (01223 350914) or the Corn Exchange Box Office.
Sarah MacDonald began duties as Assistant Organist at the beginning of September. She studied organ and choral directing in Toronto with John Tuttle before moving to Cambridge for the first time in 1992 to take up the post of Organ Scholar at Robinson College. With the Robinson Chapel Choir she has visited British Colombia, Canada, Ireland and other parts of Europe. Immediately before returning to Cambridge as Assistant Organist at GSM, Sarah was Director of Music at St George's Round Church in Halifax, Nova Scotia.
The Parish Choir spent a week in Germany in August. They gave a
concert in St Lamberti Church, Hildesheim, and joined in a liturgical
performance of a Bach Cantata. Outings to Dresden Opera House and St
Thomas's Church, Leipzig (Bach's church) were particularly memorable,
as were the chances to enjoy themselves socially.
Michael Haynes
Harvest Festival will take place on Sunday 12 October, when The Revd Professor Daniel Hardy will preach at the Parish Communion. The Harvest Supper will take place the evening before (11th October) at 7.30pm. Tickets are available from the Church Office.
Dr Michael Foale, the NASA astronaut who has been on Russia's Mir space station since 15th May, will be returning to earth at Kennedy Space Centre at the beginning of October. His parents, Mary and Colin Foale, are members of GSM and describe the Mir mission as "particularly eventful".
After reading Natural Sciences at Queens', Michael went on to do his PhD at the Cavendish, and it was a year later that he was accepted by NASA.
Mir was his fourth mission and, after two months of rehabilitation, Michael hopes to start preparations in 1998 for his next mission.
The next Family Service will take place in St Michael's on Sunday 19th October at 11.15am. Activities, lively talk, prayers, music. Bring your parents!
Following the election of the P.C.C. earlier this year, the Wider Concerns Committee has several new members - Anne Herbert, Margaret Ingram, Kit Kilgour and John Pares. At the start of this month the committee will be launching the Harvest Thankoffering. Joye Rosenstiel
On Wednesdays in October a group will be meeting 4 - 5.30pm at 78 Chesterton Rd for all interested in story-telling. Come and swap your own, or just listen to others. Places limited. Contact Peter Hilken for further details (01223 356371).
Both of Cambridge's universities have Chaplains with wide-ranging briefs. Jeremy Clark-King is based at GSM and has responsibility for all members and employees of Cambridge University who do not belong to a College. Emma Percy is Chaplain at the Cambridge campus of Anglia Polytechnic University. They reflect here on their work and experiences.
Chaplaincy to the University of Cambridge is different from that to most other universities because of the College system. The Colleges and the University exist in a more or less symbiotic relationship. The Colleges are responsible for the admission, supervision of teaching, accommodation and welfare of the undergraduate and postgraduate students, and most colleges have a Chaplain. The University is responsible for the teaching and examination of students and for carrying out research at the forefront of human knowledge in the humanities and sciences.
A large number of the academics who work in the University are Fellows of Colleges, as are some of the administrative staff. There are, however, about 6,500 people who work in and for the University who do not have College membership and thus until recently have not had the same access to a Chaplain.
These people are spread across the 142 departments of the University and therefore much of the task facing the Chaplain is to find them and make the availability of the Chaplaincy known. The other task is to work out just what Chaplaincy to the university means. It would be easy to go around telling people how miserable they all must be and how much they all are desperately in need of a comforting person to talk to. But most of the people in the departments are enjoying their work, getting on with what they have been employed to do, and are very busy. It still remains the case that a major part of any Chaplain's work is to help people work through difficulties they are facing, whether these be to do with work, or relationships or their integration of faith and life. But, a Chaplain must also meet people in their strength, to be there to present the claims and challenges of Christianity, to celebrate and listen to the new insights and discoveries being made in our laboratories and libraries, and to be part of the process of integration, assimilation and advance. Sir Ron Dearing has said, "The Higher Education community should be the conscience of society", and therefore University Chaplaincy has a rôle both locally and nationally to inform and assist the universities in this.
Chaplaincy to people in their place of work whether in industry or the university reflects the Church's care and concern about what work does to people and the conditions in which people work. Part of the Chaplain's rôle is to let people know that, however they may be made to feel by others, in God's sight they are of infinite worth and valued for who they are. They are not just small cogs in a very large machine. The Chaplain's rôle does not stop there though, as a concern that people are valued leads to work to ensure that people are recognised and rewarded for what they do.
Chaplaincy also means praying for the University and all its members, as we do in our daily prayers in GSM. Chaplaincy to those at work also insists that spirituality is not confined to what happens in church but is deeply concerned with ordinary, everyday human life and finding God there. It is about recognising the God who in Christ shared all the limitations of human life, our sorrows and our joys, our work and rest, our mortality, and made them all holy.
Three years ago I started working as the first University Chaplain at Anglia Polytechnic University, Cambridge. A local vicar at my previous deanery said to me: 'How on earth can you be a Chaplain in a place that has no Chapel?" Here, in Cambridge, we are very used to the traditional model of Chaplaincy; the Cambridge Colleges are small communities where students live together with a Chapel central to the life of the College and the Chaplain being a member of the staff. Life at Anglia is very different. It is not only that there is no Chapel; it is that the community is totally different. We have very few students living on the campus: most live around Cambridge or are people who live in surrounding areas and travel in here for their study.
When I arrived the first thing that I thought was important was visibility and I still think that much of my work as Chaplain is done by being seen around and taking interest in the people I meet day by day. The fact that I have time to talk, to smile, to acknowledge is important in a place that can at times feel busy and a bit anonymous. I wear my dog-collar, and that is a sign to everybody that I stand as the presence of the Church, as a representative of God in this place. Secondly, much to my amazement, people come and find me for pastoral care. People see me around, hear about me and come and find me to talk to. Some come to talk about issues of faith, anything from those who are just beginning to explore Christianity to those who have been Christians a long time and have questions or thoughts that they wish to discuss. Others come because I am seen as somebody who will be understanding and caring, and they come to talk through the particular issues that are facing them at the timeproblems of loneliness, problems of stress, sometimes just wanting a place where they will get a friendly face and a cup of coffee. Some people come to see me a lot, others come once and I will hardly see them again. Sometimes you know that you have made a difference to people, other times you have very little feedback. I work in partnership with the other support staff here: counsellors, financial and careers advisers, the Student Union etc. I am here for students and staff, and both use me.
Midweek worship on campus is not easy to arrange. The timetable that we have at Anglia means that there are not fixed lunchtimes, so trying to find a day, a time and a room is very difficult. I have been very lucky to strike up a good working relationship with the Minister of the Zion Baptist Church. The Baptist Church is next door to our campus and was already being used by our music department, who practise in the Hall. A small rubble-filled basement has been converted into a Quiet Room with help from local churches and colleges and with money from the University. This means that there is now a quiet space where services can be held and it has been used for a variety of things such as regular Roman Catholic masses, Anglican communions, services of reading and prayer, small memorial services and Christian Union prayer groups, and I hope it will be used increasingly by people who want to find a place of quiet and reflection.
As well as pastoral work with students and staff, and attempts to provide some kind of worship and celebration for the University, a lot of my work has been about being Chaplain to the Institution as well as to individuals. By this I mean that I have had wonderful opportunities to try and help the University to think and reflect about how it treats its people. I try to reflect the values of God, the worth of each person, the kind of caring ministry that Jesus showed. I am immensely privileged to have good access to Senior Staff who talk and listen to what I say. I have, I hope, been able to help the University put together guidelines for pastoral situations that we have encountered in my time here, such as when students die, when students go missing and when students end up in hospital. On other occasions I have been seen by the Staff as someone who stands for justice, fairness, care and compassion and it has been a real privilege to be able to use my position to work for these things in this University.
Chaplaincy, here, is still in many ways in its infancy. I really hope and believe that it is now an established part of life at Anglia and that it is valued by those of faith and those without faith. Chaplaincy is a sign of God being where people are: the Church has come into this community, rather than expecting people to come out of their community and find the Church. I have found immense openness and respect for what I stand for and an exciting ministry: caring, sharing and working with such a variety of people, praying for them, ministering to them and seeking in all I do to be a witness to the God I serve.
| Get in Touch |
|---|
| Jeremy Clark-King can be contacted via the Church Office (01223 350914), at Girton (01223 338956) or at home (01223 316653), or by email at jc223@cam.ac.uk. |
| Emma Percy can be contacted on 01223 363271 ext. 2398 (Anglia Polytechnic University), or by email at stusep@bridge.anglia.ac.uk.(This is no longer the case, as she has moved to become Vicar of Millhouses in Sheffield.) |
An introduction to the symbolisms of GSM's visual focal-point, by Dr Lynne Broughton
The Majestas (properly Majestas Christi: the Majesty of Christ) was made by Alan Durst and dedicated in 1960 in memory of the Revd C. L Hulbert-Powell, Vicar 1914-27, and his wife. Placed above the High Altar, it forms the focus of the church and its imagery provides a fruitful source for meditation.
The robed figure of the resurrected Christ stands in front of the cross; his right hand is held up in a gesture of blessing, his left holds a book. The wounds on hands and feet are marked with crosses as a reminder of 'those glorious scars' still borne by the risen and ascended Christ. Above him is the crown of his kingship and of eternal life. On the arms of the cross are the first and last letters of the Greek alphabet -- alpha and omega -- taken from the words of Christ in the Revelation of St John: 'I am Alpha and Omega, the beginning and the ending, the first and the last' [Revelation 1:11].
In the angles formed by the arms of the cross are four beasts, which Revelation describes as surrounding the throne of God: 'the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle" ([Revelation 4:7]; see also Ezekiel 1:5-11. The four Evangelists, whose writings convey to humankind the good news about Christ, themselves surround the throne of God. The earliest recorded use of these beasts to symbolise the Evangelists is by St lrenaeus of Lyons in the late second century. Late in the following century Victorinus of Pettau explained that the animal of each Evangelist is associated with the opening lines of his Gospel. Matthew is likened to a man because his Gospel begins with Christ's earthly ancestry and his human nature. Mark begins with a voice crying in the wilderness, as the lion roars in the desert. Luke is represented by the sacrificial ox, because his Gospel begins with the sacrifice offered by Zachariah. The eagle, which was thought to be able to gaze directly at the sun, is associated with John because his Gospel begins with a direct statement of the divinity of Christ, 'the Sun of Righteousness' and 'Light of the World'.
Beneath the cross is a serpent, symbol of Satan and of the evil which has been overcome by Christ's death on the cross. This way of representing victory over evil was taken from, among other references, a verse of Psalm 91: 'Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.' The cross itself sprouts out, as if still part of a living tree, because it is the Tree of Life (Lignum Vitae, written below it); on the book in Christ's left hand is written in Latin:'the leaves of the tree for the healing of the nations' [Revelation 22:2]
This article forms part of a series describing our Church building.
Tom Biddle recently returned from spending part of his gap year working at a school for Anglo-Indian children in Madras. Here he reflects on what he saw and did.
At George's School, Madras, an Anglo-Indian school with a Christian foundation, was built by the British to educate children of mixed parentage. The buildings are very grand, and the grounds are an oasis in the urban desert of Madras. Sadly, however, in the last twenty or so years the school has slid downhill dramatically, largely owing to a mixture of inertia and poor management by the Headmaster and Governors. An outsider can see the structural decay, with many of the old buildings in urgent need of repair and the old swimming pool and other outbuildings long since derelict.
Only about 110 of the 950 pupils at the school boarded, but our work was solely concerned with these children. They were mostly the poorest children from broken or poverty-stricken homes, who are sponsored by foreign benefactors to enable them to board. There are boys and girls of up to age sixteen in the boarding home. A small number of the oldest children have beds to sleep on, but the majority sleep on stone floors covered by a small blanket. Part of the sponsored money I was able to take with me was used to buy some much-needed new bedding. Under the current management there is nothing organised for the boarders between the end of school at 3.45pm and bedtime. This is due not to a lack of facilities, but to the general apathy of the staff. As a result, much of our energy was spent organising activities for the children between 4 and 6pm and visiting dormitories after supper. It made for an exhausting daily routine, coupled with the daytime tuition of the slowest children aged 5 to 11, but was enormously rewarding.
One of the things we did after lessons finished was organise times when different groups could come and use the small and very limited library housed in a cupboard in the dining area. The response from the children was staggering as every one of themsome of whom we knew could hardly readwould take out a book each week and then come back for more the following week. That encouraged us to devote a large portion of the sponsorship money we took with us to restocking the library with a broader range of books, including some simple reading books for the youngest children.
For many of the children we taught, access to books will help them learn to read early enough to give them a good chance of passing their government exams. The teaching methods are antiquated by Western standards and there is no recognition of problems like dyslexia nor any attempt made to give any special help to the slowest children; they just get left behind. The result is cases like one boy I taught who at the age of eleven was incapable of reading even the simplest words and couldn't understand anything his teacher wrote on the board, but who had been promoted with the rest of his class and now is treated as a lost cause even though there are five years before his government exams. We found ourselves fighting at times not only to have children like him sent to our classes, but also to try and have an impact on the methods of disciplining them. We were shocked when one boy came to our lesson with small burn marks on either side of his hand where his teacher had held a match to him as a punishment for not finishing his work. When we spoke to him, the Headmaster agreed that it was unacceptable but then decided not to speak to the offending member of staff! Fortunately she has now retired and this is not a common story, but beatings of the children are standard. Although the burning incident was roundly condemned by all our Indian friends, there was very little we could do about the many instances of children being hit or beaten, as this is a standard and largely accepted part of discipline in most Indian schools. Attitudes are changing slowly and we could only add our voices to those who already speak out against corporal punishment in schools.
It is easy, but misleading, to paint a thoroughly bleak picture of conditions at St. George's. Quite refreshing and endearing was the attitude of the children, and the atmosphere in the boarding home was good, as were most of the junior boarding staff. At a higher level too, the winds of change are in the air. The Indian government only subsidises Anglo-Indian children's education to about one third of the level of native Indian children and the school relies heavily on the foreign contributions of an organisation called World Vision and of the volunteers who go out. There is now pressure on the Headmaster and Governors to improve school life or face losing much of this valuable foreign aid. Shortly before we left we were much encouraged by the appointment of a newly retired couple who would supervise the boarding home and whose thoughts and aspirations seemed to coincide with ours. They planned to introduce things like music lessons and games and art sessions, none of which took place except when we were able to organise them.
I had a tremendously rewarding time at St. George's and I have come away with many friends and happy memories, and I hope to go back in the course of the next few years, university work permitting.
| "Vanakkam" is a greeting in Tamil, which is spoken in the area around Madras. |
| Passage to India |
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| Tom Biddle arranged his work at St George's School through Schools' Partnership Worldwide, 17 Dean's Yard, London SW1P 3PB. (0171 222 0138). |
All events take place in Great St Mary's unless otherwise advertised.
| Saturday 4th October | 12noon | Market Music | |
| 1.05pm | Healing Service | ||
| Sunday 5th October Trinity 19 | |||
|---|---|---|---|
| Saturday 11th | 12 noon | Market Music | |
| 7.30pm | Harvest Supper (Tickets available from the Church Office) | St Michael's | |
| Sunday 12th October Trinity 20 (Harvest Festival) | |||
| 9.30am | Parish Communion, Preacher: The Revd Professor Daniel Hardy (Chevin Sermon) | ||
| 8.30pm | Responding to Crime, Sir David Ramsbotham HM Chief Inspector of Prisons"The Prison Service Response" | ||
| Saturday 18th | 12 noon | Market Music | |
| Sunday 19th October Trinity 21 | |||
| 11.15am | University Sermon, Preacher: The Rt Revd David Stancliffe, Bishop of Salisbury | ||
| 11.15am | Family Service in St Michael's | ||
| 6.30pm | "Stretching the Limits" Combined Service for One World Week, Preacher: Lavinia Byrne IBVM | ||
| 8.30pm | Responding to Crime, Anthony Bottoms Wolfson Professor of Criminology, Cambridge University, "Crime and Society at the End of the 20th Century" | ||
| Monday 20th | One World Week Exhibition in Great St Mary's (all week) | ||
| 12 noon | Human Rights and Democracy in Burma, Burma Action Group | St Michael's | |
| Tuesday 21st | 12 noon | Basic Needs and Development in India, Lucy Palourti Oxford Campaigns | St Michael's |
| Wednesday 22nd | 12 noon | Refugees and Asylum Seekers in the UK, Louise Pirouet Refugee Council | St Michael's |
| Thursday 23rd | 12 noon | Jubilee 2000 - Cancel Third World Debt, Richard Baggott Christian Aid | St Michael's |
| Saturday 25th | 10.30am | Homerton Steel Band Demonstration and Children's Art Competition Prize-giving | |
| 8pm | Classic Buskers' Concert in aid of the Friends of Great St Mary's and Amnesty International (Tickets available from Church Office or Corn Exchange Box Office) | ||
| Sunday 26th October Trinity 22 | |||
| 8.30pm | Responding to Crime, Andrew Rutherford Professor of Law, University of Southampton, and Chairman of Howard League for Penal Reform,"Beyond Crime Control" | ||
| Saturday 1st November | 1.05pm | Healing Service | |
| Sunday 2nd November Trinity 23 | |||
| 8.30pm | Responding to Crime, The Rt Revd Robert Hardy, Bishop of Lincoln and Bishop to Prisons, "Changing Lenses: Relational Justice" | ||
Since this is the same from issue to issue, we have included a single copy of it on the site, as our Who's who at GSM page.
Majestas is edited by Robert Avery, Sheila Cameron and David Hollier, and published by: Great St Mary's The University Church, Cambridge CB2 3PQ, Tel (01223) 350914, Fax (01223) 426555.
Please contact the editors at the above address.
HTML conversion by John Sturdy.
The deadline for the November edition of Majestas is 5th October and for the December edition 9th November. Please submit copy to the Church Office.
For further details of the parish, including the regular service times, please see the GSM home page.