![[Mary Earl]](../by/Mary_Earl.jpg)
Main story by Mary Earl, Head of Religious Education, Homerton College
![[Three student teachers]](February/Three_student_teachers.jpeg)
Three secondary postgraduate students on a multicultural visit to the Sikh Gurdwara in Leicester
Twenty years ago, when I first started teaching Religious Education, it was assumed that part of the job involved knowing about and teaching a good deal from the Bible. Nowadays we also teach something about the sacred texts of Judaism, Islam, Buddhism, Sikhism and Hinduism. We teach them, more or less completely, from an outsider's perspective. We say ``This is what Christians believe.'' -- not ``This is what I believe.'' In a culturally very diverse society, having an adequate understanding and tolerance of a wide range of world-views is seen as socially more necessary to future generations than understanding in depth any one tradition. This, in turn, affects the way we teach young people to read sacred texts, the Bible included.
Teachers have had to learn to deconstruct old ideas about how to engage children in understanding the Bible and reconstruct them on the basis of a whole new set of presuppositions. One of these is that we can no longer assume that the culture in which they are growing up is, generally speaking, Christian -- or, indeed, interested in religion at all.
Children, to start with, may not even accept, without considerable resistances being first overcome, that the narrative contained in the Bible of original perfection, a fall from grace, sin, redemption and covenantal relationships can or should become meaningful to them. For them the Bible is thought of -- if it is thought of at all -- as merely one, comparatively true world-view. The Christian narrative can easily, from this perspective, look suspiciously like dead baggage. It is particularly to be avoided if it speaks, as some Christians still occasionally do, of an ultimate or final truth.
Teachers therefore adopt what to the outsider can seem like strange strategies when teaching young people how to read sacred texts today. You might like to ponder how effective, seen in the light of your or your children's experience of RE, these approaches might be. One criticism of the approach is undoubtedly that the individual can end up with a lot of knowledge about a lot of different world-views, but no in-depth knowledge, let alone understanding, of any world-view in particular. To some this is a fatal flaw in world religions teaching. How can there be a point in such a 'pick and mix' approach to religion? Comparing sacred texts can, however, teach some aspects of religion extremely effectively. A few examples follow.
It is possible to learn a good deal about the Bible, strangely, by comparing it with what is not. It is not, for instance, for many Christians a book having the same ultimate authority, word for word, as the Qur'an has for most Muslims. The Bible is not, therefore, sacred scripture for Christians in the same way that the Qur'an is for Muslims; yet it is undoubtedly sacred scripture. Comparison of this kind can be very fruitful for teaching.
It is possible to teach well about Christianity indirectly through teaching other topics. The most in-depth teaching I've done on Christian theology in recent years has been through teaching A level Ethics. In these courses we cover hundreds of years of Christian teaching about and interpretation of the Bible without pupils finding it particularly difficult. Intellectual grasp of the ideas is not a problem if young people see cultural relevance in the ideas (e.g. in debating medical ethical issues). Anyone, in this sense, who says that the youth of today are dead to spiritual pilgrimage has never taught them ethics! It can be a real privilege to do so.
But one major problem often strikes me. What is the connective narrative to which all the concepts we teach in this way relate? What happened to the overall picture of the world in which so many of us grew up understanding concepts like sin, redemption and grace as if they were 'normal' terms with a meaning in 'normal' everyday life? According to some, its day has been and gone. It is ironic that it is often by understanding the connective narrative of other faiths that pupils seem to come to understand Christianity. Buddhist parables, for instance, have a lot in common, structurally, with the parables told by Jesus. But examine the concepts embedded in them and you soon find yourself in entirely different territory!
![[Classroom]](February/Classroom.jpeg)
Take the word 'sin' for instance. Say, just for argument's sake, that sin is a concept that involves the idea of a (possibly ineradicable?) fault-line in human nature, which skews our ethical behaviour towards doing the wrong (Romans 7: 15). Buddhists do not believe in this original fault-line. Buddhist behaviour can be described as skilful (kusala) or unskilful (akusala). There are worlds of difference between saying what I did was 'sinful' and saying it was 'unskilful'. It has implications for everything from the idea of guilt to the idea of law and justice. It can also, incidentally, seem for many brought up in Christian homes (if they were of the guilt-ridden variety) to be very liberating as an idea.
It seems to me that an ever increasing gap is opening up between the ways churches can teach from and about the Bible to children and the ways schools can. I try, when I teach, to take seriously the cultural, cognitive and psychological gaps between pupils' worlds and those of the sacred scriptures I am studying with them. I never assume they know anything, from their own upbringing, about those scriptures, though some may. I then try, as best I can, to bridge those gaps with the most integrity I can. This is the best I can give, and I find it fascinating, even after 20 years!
Questions, however, remain to be answered about the comparative religion approach to RE. I am interested in pursuing those, too, into the new millennium. Perhaps the churches should, as we face the 'new age', also think again about how to reach children. They, and their families, are growing up in a society which is more and more indifferent, and in many cases hostile, to the Christian faith in the fragmented way they have come to know it. Do the churches really understand that -- or know what to do about it?
![[Jeremy Clark-King]](../by/Jeremy-Clark-King.jpg)
The Revd Jeremy Clark-King
The title of this section, Prima Vox, always makes me think of the increasingly (mis)used media device of the Vox Pop (the abbreviation of vox populi -- the voice of the people). In current affairs programmes a reporter goes out to find out what a selection of passers-by think about the matter under discussion in the studio. There will usually be two for, two against, and one who says ``Dunno''.
At different times and in different places the rulers of the people have tried variously to hear and listen to this voice, but more often to silence it with varying degrees of coercion and violence. The enduring problem for those at the top of the woodpile is that those crushed beneath it want to change now and quickly and will cry out for justice. It is a lot easier to ignore them or to argue them into submission if you are the only one with access to the core documents which have shaped and continue to inform the structure of your society.
![[Eagle Lectern]](February/Eagle_Lectern.jpeg)
That is why it was considered such a dangerous thing to allow the Bible to be translated into the everyday language. No longer can the message be the sole preserve of the powerful. My wife has a cartoon on her wall of Moses reading out the Ten Commandments and ending ``And the women shalt do all the cleaning and washing up.'' One of the women says ``He's making it up.'' But only when she is able to see for herself can she be sure that he is.
Having the Bible in a form that you can understand does, however, have a cost. Janet Morley tells a story of an African woman who was given a Bible in her own language. She was delighted but also said that it was a two-edged sword, because for the first time the stories came alive for her and the Good News spoke directly to her but that meant that she could no longer ignore the challenge and the call. Until that moment God had been the white missionaries' God not hers.
The work of publishing the Bible in hundreds of languages and dialects continues. Academics continue to struggle with the texts of the Scriptures to provide the best translations and interpretations. Bible study groups and reading notes help bring the texts alive for each generation. It is the task of the Church to provide the means of access to the message of the Bible, to help people make sense of that message and apply it to their lives.
This term sees a series of three talks on the future of Cambridge.
All sessions will take place in Great St Mary's.
February will include several visiting preachers on Sundays.
Gill Ambrose, Ely Diocesan Advisor for Children's Work, will be preaching at the Parish Communion (9.30am) on 7th February. A discussion with her will follow over coffee in St Michael's at 11am.
The Revd Professor Nicholas Sagovsky, Edmund Leach Professorial Fellow at Newcastle University, will preach at the Parish Communion on 14th February. There will also be a discussion in St Michael's at 11am.
Canon Alan Heawood, formerly Ely Diocesan Director of Education, will preach at Mattins (11.15am) on 21st February.
Linda Woodhead, Lecturer at Lancaster University and a member of the Church of England's Doctrine Commission, will give the University Hulsean Sermon at 11.15am on Sunday 28th February.
Copies of all these sermons will be available from the bookstall or by subscription.
![[BRF: daylight]](February/BRF_daylight.jpeg)
![[BRF: guidelines]](February/BRF_guidelines.jpeg)
With this issue of Majestas taking the Bible as it theme, it is worth remembering that help is at hand, in the form of the Bible Reading Fellowship Notes, for those who wish to develop a regular pattern of reading or who wish for more detailed background information. By explaining and pointing things out, the Notes help the suggested daily Bible readings make greater sense. Each B.R.F. book of notes covers four months. One series, New Daylight, comments on a short passage for each day and the other, Guidelines, comments on longer passages with a longer time span. Both, in their different ways, help the good resolutions of regular Bible reading become something more than mere intention.
The cost is the same, at 8.10 for the year (2.70 for an individual booklet). There are also large-print versions of New Daylight available, which cost a little more at 13.50 for the year, with each booklet costing 4.50. If anyone would like a booklet (a single copy or a year's subscription) or further information, please contact Catherine Smart, Tel: 01223 511210.
![[Malindi]](February/Malindi.jpeg)
Many thanks to all who contributed to the Christmas Thankoffering Appeal. The total raised was 2,663, which surpassed the target of 2,500. This will enable GSM to provide a water filtration system for St Martin's Hospital at Malindi in Southern Malawi, and support the Cambridge Charity, Link Africa (see last August's edition of Majestas).
Congratulations to Scarlett Pares-Landells for her winning entry in the Junior Majestas Christmas colouring competition. The next edition will be out for Easter.
![[Crazy_for_You]](February/Crazy_for_You.jpeg)
On December 22nd the choirs put on a performance of Gershwin's Crazy for you at the Ley's School Theatre.
![[Blessing at the Crib]](February/Crib_Blessing.jpeg)
Prayers at the crib at the Christmas Eve Children's Carol Service.
There will be a Sung Communion with the Imposition of Ashes on Ash Wednesday, 17th February, at 8pm in Great St Mary's. All are welcome to come.
![[John Sweet]](../by/John_Sweet.jpg)
John Sweet discusses the historical-critical approach
Contrary to the old view that the biblical writers were simply dictaphones for the Holy Spirit, even conservative Christians now recognise that God did not by-pass the human minds of the individuals and communities who produced, edited and handed on these writings. To interpret and apply any text we need to read it in its context, asking who wrote it, for whom, when, where and why; we must then ask how it fits together with other biblical texts and with Christian thinking, especially when there are discrepancies and disputed interpretations, as over the role of women and homosexuals.
'Historical-critical' is an umbrella which can cover a number of different studies. Textual criticism seeks to establish the original form of the text from the mass of early evidence. Source criticism investigates the prehistory of the material. Form criticism recognises that it was originally oral and looks for the genre and the function of the components in the life of the community. Redaction criticism sees that the writers were not just compilers (scissors and paste) but redacted (edited) their material creatively; this can best be seen in Matthew's and Luke's use of Mark, if we accept Marcan priority. Each gospel has its own voice: the Revised Common Lectionary helps us to listen for it. Other studies such as anthropology, sociology, Marxism and feminism are illuminating the basic when, where and why questions.
![[Gospel creatures]](February/Gospel_creatures.jpeg)
This leads on to the question of origins, and what really happened. Much of the Bible is narrative: is it true? Is it meant to be true, and what sort of truth? The Rabbis could tell miracle stories as parables; all cultures use history-like myths to convey spiritual truth. We recognise this in Genesis; does it apply to the Gospels? Historical criticism faces the possibility. It also faces the question of bias inevitable in history-writing. Jesus was executed by the Romans as a Messianic claimant, a rebel; the Gospels present a pacific apolitical Jesus for the Roman world. Christians living under oppressive regimes seek to recover the political theme of liberation, going back to Exodus, and apply Marxist insights.
Such questions can't be ducked; they have to be weighed up by historical-critical methods. But there is some shying away from the method, partly because of exaggerated claims (`the assured results of biblical criticism', when there can only be at best probability), partly because it tends to look behind the texts, to their sources, authorship and background, rather than at them. So there is a move to see how the texts work as language, their use of wordplay and irony, their echoes and allusions, their beginnings and endings (narrative criticism, rhetorical criticism); and structuralism studies the deep patterns that recur in a variety of texts.
Further, reader-response criticism recognises that reading is a co-operative activity. The text is not a parcel you unwrap to find the meaning: the readers, with their contexts and presuppositions, create meaning in interaction with the text -- a reminder to historical critics how their presuppositions may affect their findings. To sum up, the historical-critical method is still basic, but there are many approaches -- horses for courses -- all exciting, and valuable if used with humility.
Further information about the issues discussed in this article can be found in A Dictionary of Biblical Interpretation (SCM, 1990).
The Revd.Canon Dr John Sweet was formerly Dean of Selwyn College.
![[Avra Cohn]](../by/Avra_Cohn.jpg)
Avra Cohn reflects on the importance of the Bible to Jews.
On 'Desert Island Discs', Rabbi Hugo Gryn once joked that he would have to furnish his new home with two synagogues -- the one he went to and, naturally, the one he didn't go to. It's a joke that has a certain resonance in Cambridge. Already too small to support the normal accoutrements of communal life -- a day school, a cemetery, a rabbi, a Jewish shop -- our tiny Jewish community is comically or tragically, but very typically, split between two congregations, so that all Jews in Cambridge have the luxury of at least one place at which they wouldn't be seen. The small synagogue in Thompson's Lane, built in the thirties, houses the Traditional (Orthodox) congregation, to which I don't belong. The Reform congregation, 18 years old this year, gathers in rented halls, worships with lan, and dreams of a building as of some Jerusalem. There I do belong.
Back in California this past December, I was inspired by the number of synagogues within easy reach of my parents' house to show my two sons how other Jewish communities worship. One trendy Reform service was rejected by my elder son as ``too short'' with ``too much English''. ``No one joined in,'' he added, accustomed as he is to spirited participation. Both boys, however, were fascinated by the architecture and furnishings, the elaborate built-in ark. Around them they saw the material meaning of the line ``How good are your tents, O Jacob, and your homes, O Israel'' with which Jews begin Sabbath services. An ark, in their experience, is a modest wooden cupboard which can be carried about rather as in ancient Israel, and a synagogue is anywhere that communal prayer is offered. The biggest surprise for me was the organ: the playing of an instrument would infringe the Sabbath even in my relatively liberal-minded circles. And the men without headcover or prayer shawl.
![[Aleph]](February/Aleph.jpeg)
I was hoping that in the tale the boys would begin to find an explanation for Jewish diversity. Jewish congregations around the world are part of a long tradition and history of study and interpretation in which the written and oral laws, the text, commentaries and commentaries on commentaries come to us packaged as 'the Bible'. Our job is to study it in our own generation and to pass it on, along with our own insights. Seen this way, theological differences and differences of style are themselves just another layer of the tradition.
The Hebrew words passed down to us are meticulously preserved on parchment scrolls, copied by hand even now. No vernacular ever replaces the Hebrew (although a Jewish vernacular translation may be read alongside the original). With only occasional exceptions, in every synagogue everywhere, the same portion of the Torah is read on the same Sabbath. Everywhere, on one Sabbath in late autumn, the last words of Deuteronomy are read, Moses dies, and, without pause, the first verses of Genesis are read again -- a cycle built into Jewish life.
In all varieties of synagogue, the Torah scrolls are treated with affection and reverence, dressed in decorative covers, breastplates and crowns; they are held up to be seen, paraded around the synagogue, unrolled and blessed before and after each section of each reading, read or chanted as beautifully as possible, and returned finally to the protective ark. These ceremonies reflect the enormous value placed by Jews on the Bible as a record of communal history and as a legal framework for ethical living. The tradition continues as people reread and rethink the texts and draw out fresh meaning.
Avra Cohn is an American mathematician who lives in Cambridge and is secretary of the Beth Shalom Reform Synagogue.
![[Amanda Taylor]](../by/Amanda_Taylor.jpg)
Amanda Taylor traces the history of the Bible at Cambridge.
When you open your Bible, and enjoy reading it in plain English, rejoice! To read the Bible in our own language is a great prize and privilege -- and one which was dearly won. It has not always been available in everyday English to ordinary people. There have been many political, religious and practical obstacles to translating and publishing the Bible.
Although the 14th century saw English versions of the Bible, or at least the New Testament, the Church of the day was opposed. Public reading of the Bible was banned, church Bibles were confiscated and extreme penalties were exacted of Bible distributors and translators. William Tyndale, one of the martyrs, vowed that by the time he died the boy that drives the plough would know more scripture than the priests. His words epitomise the aims of Bible translators from earlier centuries and from our own.
Producing a Bible once translated was no light undertaking. Before the invention of printing, Bibles were hand-written, one copy at a time, making them rare, valuable and available only to the wealthy. Even after the advent of printing, the sheer length of the Bible (nearly three-quarters of a million words) presented challenges. Printers could not keep this amount of type standing but had to break it up for other books. Each printing of a Bible obliged the typesetters to start afresh and, over time, the text became infiltrated by countless tiny errors. It was only when stereotyping was developed at Cambridge in the 19th century that typesetters could set complete pages at once and use the plate thus formed again and again, maintaining accuracy and consistency.
Right: The title page of the Cambridge folio Bible of 1629
![[King James Bible folio cover]](February/King_James_Bible_folio_cover.jpeg)
Cambridge University Press has been publishing the Bible
since the end of the 16th century, soon after the first printed
English Bibles appeared. The University of Cambridge had been granted
a Charter by Henry VIII, authorising it to print and sell ``all manner
of books'' and in 1591 it published an edition of the Geneva Bible,
prepared in Switzerland by a group of exiled Puritans. The Geneva
Bible was a genuine people's Bible. Although the more official
Bishops' Bible held sway in the churches, the Geneva Bible was the one
used at home by ordinary people. It was the Bible the Pilgrim Fathers
chose to take on the Mayflower. The next Cambridge milestone came in the 17th century. King James I succeeded to the throne in 1603 and convened the Hampton Court Conference of 1604 to reconcile these tensions. His objective was to provide a new translation for both clergy and laity. The fruit of this was the commissioning of the Authorised Version, or King James Version, first published in London in 1611. It had, however, been hastily prepared and contained an alarming number of errors. The first Cambridge KJV (1629) went some way towards redressing this situation and the second, a fine folio of 1638, was prepared and systematically copy-edited by surviving members of the 1611 translation team. There is an old Cambridge tale that the 1638 printers posted a notice on the door of Great St Mary's offering a free Bible to anyone who could find an error: history does not record whether this bold challenge was ever taken up! Whether the tale be true or apocryphal, Cambridge had begun a scholarly tradition of care for the text which is maintained to this day.
The King James Version attained a unique authority and gradually superseded all previous versions. The translators' objectives were to produce a translation which not only sounded beautiful but was also in the ordinary English of the day. To quote the translators, ``We desire that the Scripture may speak like itself as in the love of Christ, that it may be understood even of the very vulgar.'' In fulfilling their aim, they fulfilled that of Tyndale and of today's Bible translators -- to have a Bible accessible to ``the boy who drives the plough''. The King James Version remains one of the world's most widely read and purchased Bible translations. At the close of the 20th century, it is hard to imagine any book written today enjoying such eminence four hundred years hence.
![[The Bible Department]](February/The_Bible_Department.jpeg)
Amanda Taylor works in the Bible Marketing department of Cambridge University Press.
The Pocket Canons
Canongate, 1.00 each
Genesis, Steven Rose Exodus, David Grossman Job, Louis de Bernires Proverbs, Charles Johnson Ecclesiastes, Doris Lessing Song of Solomon, A.S.Byatt Matthew, A.N.Wilson Mark, Nick Cave Luke, Richard Holloway John, Blake Morrison Corinthians, Fay Weldon Revelation, Will Self
Last year, the Scottish Bible Board licensed the Edinburgh-based publisher, Canongate, to publish the Authorised Version in a series of 'Pocket Canons', individual volumes at a pound apiece. Obviously, Bibles have long fitted into pockets in their entirety, but the publishers maintain that ``Presenting individual books from the Bible as separate volumes encourages the reader to approach them as literary works in their own right.'' One recalls a worthy 1930s volume, The Bible Designed to be Read as Literature, once almost ubiquitous in second-hand bookshops. Canongate's ambitions are rather racier, however: separate volumes can accommodate separate celebrity introductions, such as Will Self on Revelation and Louis de Bernires on Job. These two in particular have attracted considerable media attention, and even the threat of a blasphemy suit, which adds a certain frisson.
The introductions are billed as ``a personal interpretation of the text'', but their authors nonetheless have a responsibility beyond self-indulgence. As Doris Lessing observes in introducing Ecclesiastes, ``It is something of an undertaking, to write even a few words about a text that has inspired mountains of exegetics, commentaries, analyses and you have not read one word.'' But, reassuring us that ``an innocent, even an ignorant, reader may discover a good deal by using simple observation'', she gets on with it straightforwardly and effectively. A.N.Wilson is similarly aware of the gravity of the task and he too is helpfully direct in his comments on Matthew, ``a tiny book which has changed more lives than The Communist Manifesto or Freud's Interpretation of Dreams''.
Steven Rose offers an insight into how the writers were selected. ``Did the editors realise that I was an ex-orthodox Jew, an atheist and a biologist to boot? Yes, they said, and that is why we asked you.'' The controversy can be predictable, like Rose's revelation that creation couldn't really have happened like that, or forced, like Bishop's Holloway's would-be risqu suggestion that ``there is a lot to be said for attaching a health warning to religion.''
Physically, the books are oddly square-shaped paperbacks, whose clear Palatino type is spoiled by cramped inner margins; they are clad in black, with banal images (a dead haddock on a slab for Luke, for example) reproduced in portentous monochrome. If you lack a copy of the King James Bible, then see Amanda Taylor's article opposite for less ephemeral volumes to fill the gap on the shelf! If you already have a copy, then your pound is really only buying half-a-dozen pages of an introduction you will probably either like or loathe. Choose with care.
John Parkin
![[Robert Avery]](February/Robert_Avery.jpeg)
![[Jacqui Avery]](February/Jacqui_Avery.jpeg)
Congratulations to Robert Avery on becoming Vicar of Tamerton Foliot, near Plymouth. Robert has been our curate for the last three years and will be much missed by everyone. With his quiet warmth and sense of humour he is a very approachable person and a good listener, and his ministry has been a broad one, extending to all ages and sections of our community and to those outside it. I know that people who have been ill or housebound have been supported and comforted by Robert, and he has reached out to children and families, to young adults and to the many visitors who turn up at Great St Mary's. As a preacher he has always been thoughtful and thought-provoking, able to illuminate the Gospel and helping to relate it to our everyday lives.
Robert has immersed himself in the life of the parish with commitment and enthusiasm and was the driving force behind several new initiatives. In the setting up of this magazine he used his computer expertise and design skills to great effect, but also gathered a team to work with him and has recruited new members to ensure that production continues when he has left. He showed the same ability to work with others and generated enthusi asm in the planning and execution of the Open Day last summer, which was a great success. Those of us who have served with Robert on the Pastoral Committee have valued his thoughtfulness and attention to detail and enjoyed his company. The social events we have arranged have been hard work, but we have had good fun in the process.
We all rejoiced nearly two years ago when Robert married Jacqui, who quickly and unobtrusively became part of our community and whose presence we have all enjoyed, from her sterling work with the children of the Junior Church to her reading of poetry. Now that the time has come for Robert and Jacqui to move on, we want to thank them for all they have done for us at Great St Mary's and to wish them joy and happiness in their new life in Tamerton Foliot. May God's blessing be upon them both.
Pauline Davison, Churchwarden
All events take place in Great St Mary's unless otherwise advertised.
Unfortunately, this has not made it to the HTML version yet.
| Tuesday 2nd February | 8.00 p.m. | The University of Cambridge: Tradition and Innovation, a talk by Professor Sir Alec Broers, Vice-Chancellor | St Michael's |
| Saturday 6th | 9.00 a.m. | Healing Service | |
| Sunday 7th February Second Sunday before Lent | |||
|---|---|---|---|
| 9.30 a.m. | Parish Communion. Preacher: Gill Ambrose, Ely Diocesan Advisor for Children's Work, followed by a discussion in St Michael's at 11 a.m. | ||
| Monday 8th | 8.00 p.m. | The Churches of Cambridge: Community Ministry, talks by the Revd Tony Barker (Zion Baptist Church), the Revd Philipa King (St Luke's Community Centre) and Chris Rose (Romsey Mill), with the launch of @ Work With You by the Cambridge Christian Action Network | St Michael's |
| Sunday 14th February Sunday Next before Lent | |||
| 9.30 a.m. | Parish Communion. Preacher: the Revd Professor Nicholas Sagovsky, Edmund Leach Professorial Fellow at Durham University, followed by a discussion in St. Michael's at 11 a.m. | ||
| Tuesday 16th | 8.00 p.m. | The City of Cambridge: Market Town and Modern City, talks by Ruth Bagnall (Labour City Councillor), Sal Brinton (Lib/Dem City Councillor), and Graham Edwards (Conservative City Councillor) | St Michael's |
| Wednesday 17th February Ash Wednesday | |||
| 8.00 p.m. | Sung Communion with the Imposition of Ashes | ||
| Sunday 21st February First Sunday of Lent | |||
| 11.15 a.m. | Mattins. Preacher: Canon Alan Heawood, formerly Ely Diocesan Director of Education | ||
| 11.15 a.m. | Family Service | St Michael's | |
| Sunday 28th February Second Sunday of Lent | |||
| 11.15 a.m. | Hulsean Sermon. Preacher: Ms Linda Woodhead, Lecturer at Lancaster University, and member of the Church of England's Doctrine Commission | ||
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 John Parkin, Sheila Cameron, David Hollier, Andy Martin, Philip Oswald (proofs) and John Sturdy (HTML) 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.
The deadline for the March edition of Majestas is 5th February. Please submit copy to the Church Office.
For further details of the parish, including the regular service times, please see the GSM home page.