Laetare Sunday - 14 March 2021 - St Luke's Mosman Park
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We are a beacon of God’s light and hope welcoming all to our table of love and diversity.
Laetare Sunday — 14 March 2021
YOU ARE TO BLAME
You are, of course, to blame.
It’s your own stupid fault.
So much promise thrown away.
So many bad decisions.
How did you perfect that art?
Your hopes are in tatters.
You are to blame.
But all that you have done — and all that you have left undone
— have got you to this point.
They are your story.
You are to blame, yes.
And you are to take credit.
For the good things, for the good decisions,
for the sheer will to live each day in a demanding world.
Accept censure for what goes wrong.
Take the credit for what goes well.
And resolve to live without shame.
Ian Adams, Wilderness Taunts: Revealing Your Light (Norwich: Canterbury Press, 2016), p. 42.
✜ READINGS FOR NEXT WEEK 21 MARCH 2021
The Fifth Sunday in Lent
Jeremiah 31:31-34; Psalm 119:9-16, 17-22; Hebrews 5:5-14; John 12:20-33
WELCOME
Acknowledgement of Country
Nganyi kaaditj Noongar moort kyen kaadak nidja boodja.
As we gather for worship, we acknowledge the Whadjuk Noongar people as the original custodians
of this land, and their ongoing relationship with it.
We acknowledge their leaders, past, present and emerging.
A very warm welcome to our service this morning, particularly if you are visiting
St Luke’s for the first time.
We hope you will join us for refreshments in the Alexandra Hall following today’s service and
please be most warmly welcome.
Children are welcome at all our services and there is a dedicated play area for younger children at
the front of the church with Worship Bulletins and pencils available. Children are invited to join
our Sunday School activities on the second Sunday of the month during school term time.
If you have any questions or particular needs, please speak to one of our friendly welcomers.
We invite you to share in a time of stillness and quiet before the service begins.
Our Parish Mission Statement
We are a beacon of God’s light and hope welcoming all to our table of love and diversity.
Donating to St Luke’s
As we move to a more cashless society, you are encouraged to give electronically. If you prefer to
give cash there is an offertory bowl at the rear of the church. Our bank account details are:
Name: Mosman Parish Council
BSB: 706-001
Account Number: 3000 3046
Reference: Direct Giving
Community Garden Op Shop
The St Luke’s Community Garden is a means to bring Our Op Shop is open Wednesday, Friday and
together members of the local community through Saturday 9:30am—1:00pm. We recycle quality
the invigorating and connecting activity of gardening donations of clothes for women, men and children;
and is a demonstration site for organic, sustainable, jewellery; homeware items; bric a brac; and books.
eco-friendly urban living. The Community Garden is Any excess donations are then sent to Clutterbugs
open to anyone who would like to become a General and other charity shops including The Salvation
Member or a Bed Holder. More details at Army and Save The Children.
www.stlukescommunitygarden.com.
PAGE 2FROM THE RECTOR
When the Council of Trent in 1568 abolished all forms of Office less than 200 years old, it was not
only centralising the Roman Rite but also setting about its work of liturgical reform. Of greatest
interest to us is not that reform but one of the experiments that pre-dated it by thirty odd years.
The breviary of the Spanish Franciscan, Cardinal Quinones, was produced by order of the Pope.
The reforms of this ‘Breviary of the Holy Cross’ (1535) were too far-reaching for the Council of
Trent. Their time would come 400 years later but meanwhile they greatly influenced the English
Reformer, Thomas Cranmer. Ironically, Quinones had taken an active interest in the question of
Henry VIII’s divorce and had defended the interests of Catherine of Aragon.
Quinones’ reforms included the abolishing of antihpons and responsories, psalmody arranged to
be read in course once a week, the reduction of saints’ days and the reading of nearly all the Bible
in course each year. The office hymn was brought forward to the beginning of each ‘hour.’
Cranmer went further:
• The monastic offices—seven for the day and one for the night—were reduced to two, Morning
Prayer and Evening Prayer.
• The psalms were to be read in course once a month.
• The Old Testament was to be read in course once a year.
• The New Testament was to be read in course twice a year.
• The services were to be in English.
If, in the Western Office, the ‘cathedral’ aspect of daily prayer had largely disappeared in favour of
the ‘monastic,’ Quinones and Cranmer did little to revive it. The problem of lay participation—as
we would call it—had been tackled in the late Middle Ages. Books of Hours had appeared for lay
people to use, with the penitential psalms, votive offices of the Blessed Virgin, the Litany of the
Saints and other such devotions. The ringing of the Angelus bell and the saying of the Rosary
had become increasingly popular and, aside the Lectio Divina of the clergy—reading and learning
by heart Scripture and the writings of the Fathers—the movement of mystical piety known as the
‘Devotio moderna’ had spread like wildfire among clergy and laity. Devotio moderna was intensely
human and real and inspired both The Imitation of Christ by Thomas à Kempis and Ignatius of
Loyola’s Spiritual Exercises. Another fruit of the Devotio moderna, A Manual of Prayers, ran to a
hundred editions between 1583 and the middle of the nineteenth century. All of this flourished
alongside what remained, even with Quinones’ and Cranmer’s reforms, an essentially ‘monastic’
office. Indeed, it could be said that popular devotion developed its own momentum because the
Church’s Office was so clerical.
Your companion, walking with you
and Jesus Christ to the cross.
PAGE 3OUR SERVICE TODAY
Our service is in the Lent Service booklet (purple cover).
Hymns are in the Lent Hymns booklet (white cover).
The Psalm is on a printed insert.
Opening Hymn Forgive us when our deeds ignore
First Reading Numbers 21:4-9
Psalm 107:1-3, 17-22
Second Reading Ephesians 3:2-10
Gradual Hymn Lord, you are the light of life to me
Gospel John 3:14-21
After Homily ‘God So Loved The World,’ The Crucifixion, John Stainer
(1840-1901)
Offertory Hymn Father of all, with praise
Closing Hymn Love will be our Lenten calling
Recessional Chorale Prelude on Rockingham, Alec Rowley (1892–1958)
For Your Contemplation
✜ The Israelites acknowledge to Moses that they have sinned against God. What sins are you
confessing to God and what is God’s response?
✜ The psalm refrain asks us to thank God for God’s goodness and for the wonders that God
has done. What are you giving thanks to God for on this Laetare Sunday?
✜ Paul affirms that the mystery of God’s grace has been revealed by the Spirit to the holy
apostles and prophets. What is the Spirit revealing of God’s grace to you this Lent?
✜ In today’s Gospel, Jesus tells Nicodemus, “the light has come into the world, and people
loved darkness rather than light.” Where do you perceive light encountering darkness in your
community at this moment?
Read ✜ Reflect ✜ Respond in prayer ✜ Remain
in silence ✜ Return prayerfully to daily life
PAGE 4PRAYERS
Lord of compassion,
in your mercy hear us.
Anglican Communion
Province de L’Eglise Anglicane Du Congo.
Australia
The Diocese of Newcastle: Bishop Peter Stuart, Bishop Charlie Murry, Bishop Sonia Roulston,
Clergy and Laity.
Diocese
Diocese of Perth: Archbishop Kay Goldsworthy AO, Bishop Jeremy James, Bishop Kate Wilmot;
Parish of Yanchep, Mark Walker, Locum Tenens and people; Parish of York; Aboriginal Ministry
Working Group, Carolyn Tan, convener, and members of the Working Group.
Province: Parish of Carnarvon, clergy and people; Bridgetown, clergy and people.
Partner Diocese, Eldoret: St James’ Ziwa, clergy and people.
Parishes Seeking Appointment of Clergy
Applecross, Bassendean, Beaconsfield, Dianella, Floreat, Morley-Noranda, Scarborough, West
Perth.
Partner Parish of St Luke’s Kaptubei, Eldoret
Vicar Rev’d Jonah Tabut; the needy, the elderly, those who are sick, orphans, those who have lost
their job due to the pandemic, those whose loved ones have died, an end to the pandemic, growth
and increased performance at Toror Primary and Kipka Primary Schools, instruments for
mission, to receive drilled water.
Please Pray for
Alison, Barbara, Val, Maxine, Kim, the enduring COVID-19 pandemic, the sick, lonely, homeless,
refugees and asylum seekers.
Anniversaries of Death
Roger Richards, Peggy Ruth Boehm, Catherine Turner
Prayer of the Week
Almighty God,
in Christ you make all things new:
transform the poverty of our nature
by the riches of your grace,
and in the renewal of our lives
make known your heavenly glory;
through Jesus Christ our Lord. Amen.
PAGE 5PARISH NOTICES
Confession
If you would like to make your Lenten confession, please contact Fr Matthew to arrange a
suitable time.
Lent Studies Wednesdays 7:00pm and Fridays 10:00am
Our Lent Studies are on Wednesdays at 7:00pm and Fridays at 10:00am, both held in the Parish
Lounge at the Rectory. You do not need to have a copy of the books as material will be provided.
A Virtual Lent Pilgrimage Tuesdays 7:00-8:00pm Christ Church Claremont
Holy places to be visited are Walsingham, and Iona led by clergy of the Diocese. Held in the Mary
Lockett Hall, Queenslea Drive, Claremont, and concludes 23 March. All are welcome.
Lent Lecture Series at St John’s Fremantle Thursdays 6:00pm until 25 March
This series explores the themes of Religion, Law and Community and how we might live well
together. The remaining speakers are Dr Abdul Cader Lebbe Ameer Ali; and Associate Professor
Lubica Ucnik. All are welcome.
Lenten Almsgiving
One of the disciplines Lent calls us to is almsgiving (Matt 6:2-4). ABM Lent Envelopes are
available. CARAD’s current appeal for grocery items for asylum seekers is on the insert in the
pewsheet and the list of items required is located near the CARAD baskets in the Narthex.
Parish Busy Bee Saturday 27 March 9:00-11:00am
To prepare for Holy Week and the Easter Triduum, a busy bee will be held on Saturday 27 March
from 9:00-11:00am. Please indicate your attendance and willingness to help to Gwen Speirs.
First Aid Officers
If you have a current First Aid Certificate and are happy to provide First Aid when necessary,
please forward a copy of your current certificate to the Parish Office.
Compline Wednesdays 8:30pm via Telephone
Join St Matthew’s Armadale via telephone—not video conferencing—so you can attend in your
dressing gown and slippers! Contact Fr Jeff Astfalck revfrjeff@gmail.com for details.
Clergy Appointments
The Reverend Joanna Colgan Assistant Curate, Subiaco
The Reverend Justine Coverdale Chaplain (Deacon), John Wollaston ACS
The Reverend Rowena McMicking Chaplain (Deacon), St Mark’s ACS
The Reverend Belinda Newman Assistant Curate, Kingsley North-Woodvale
The Reverend Liz Flanigan Chaplain, All Saints’ College
The Reverend Canon Dr Philip Raymont Priest-in-Charge, Parishes of Beverley Brookton,
Quairading and York (commencing July 2021)
PAGE 6TODAY’S REFLECTIONS
LENT
Ordinary ‘stuff’
In one sense bread and wine are not special. They were the ordinary food
and drink of ordinary people, and had been since earliest times.
There are many references to bread and wine in the Bible: Noah was the
first biblical character to be described as drunk (Gen 9:21); bread and wine
are often mentioned as signs of well-being (eg. Judg 19:19); and Psalm
104:15 represents a fairly typical view — ‘wine to gladden the human heart,
oil to make the face shine, and bread to strengthen the human heart.’
Bakers had a significant role in households where they had ‘staff’ — the best known early
example in the Bible is the baker in Pharaoh’s household, who met Joseph in prison and had a
dream interpreted by him. His fellow-prisoner was the ‘cup-bearer to the king’ — so bread and
wine featured in that story.
If bread and wine were the ordinary food and drink in Jesus’ day at the time of the Last Supper,
would he have used different elements if he were doing it today. If so, what? Pizza and beer?
Something else?
Special ‘stuff’
The significant event in the history of God’s people, which first made the ordinary ‘special,’ was
the Exodus and, in particular, the Passover, which celebrated that event. In memory of the
Israelites making unleavened bread as they travelled, escaping from Egypt, at the Passover
unleavened bread is eaten and wine prominent too. Thus bread and wine in this particular
context have become ‘special.’
Extra-special ‘stuff’
It was the Passover meal that Jesus and his disciples were eating the night of his betrayal — they
were eating bread and wine. But Jesus now gave it a new significance: taking the bread (which
the host of the Passover normally did) he said: ‘This is my body which is for you.’ Similarly, taking
the wine he said: ‘This cup is the new covenant in my blood.’ From now on, for Christians, bread
and wine had an extra-special significance: rather than remembering the Passover, they were
remembering him — and they were to go on doing so.
Doing the ‘stuff’
Ever since then, Christians have taken bread and wine in remembrance of Jesus. In different
traditions the service is called by different names: Mass, Eucharist, Communion, the Lord’s
Supper. And there is a variety of practice, too: because it is a special activity, some do it often
(weekly or daily) while others do it less often (monthly, quarterly, or even annually). Some believe
in ‘transubstantiation’ — the bread and wine become the body and blood of Jesus; some believe
PAGE 7in ‘consubstantiation’ — the body and blood of Jesus are united to the bread and wine; others focus on remembering in the dynamic way the Jews do — that is, as if I were there and it happened for me; others simply use bread and wine to remember what happened in the past. Some use real bread, some use wafers; some use real wine, some use fruit juice. However it is done, whatever it is called, whenever it happens, that it is done is the important thing: in the context of Christian worship, the ordinary (bread and wine) has become special (the body and blood of Jesus) — and we are called to ‘do this in remembrance of me.’ THE EYES OF THE HEART From medieval times the Fourth Sunday of Lent was Laetare (rejoicing) or Refreshment Sunday, with an amelioration from purple to rose-coloured vestments. In medieval England the custom grew of letting children who were servants or apprentices go home to visit their mother church (where they were baptised) and their own mothers, taking gifts of flowers and simnel cake — the origin of ‘Mothering Sunday.’ Though often these day flowers and mothers altogether displace any suggestion of Lent, the celebration of the life-giving nurture and tenderness of motherhood can be used as a way into the day’s other themes of light, healing, empowerment, repentance and forgiveness. For between them this Sunday’s readings offer complementary ways of understanding the process of metanoia — conversion or repentance. Year A gives us the long reading set for the second scrutiny, the opening of the eyes of the man blind from birth. Essential to repentance is the opening of what Ephesians 1:18 — in a phrase echoed by the desert fathers and mothers — calls ‘the eyes of the heart.’ How do we open these eyes — which may have been closed since our birth, and which have to do with feeling more than vision — to see perhaps for the first time the ways in which we have habitually and unknowingly hurt others and ourselves? One way of doing so is to widen and deepen our imagination. Imagination looms large is Ignatius’ Spiritual Exercises, which have inspired so many well beyond the Jesuit tradition in which they originated. These offer a very vivid way of bringing Jesus to bear on the decisions we make about our lives. The Exercises in the original form take place in the course of a four-week retreat. Each day the retreatant focuses imaginatively on a specific scene relating to birth, life, death, resurrection or glory of Christ. Through imagining the scene in vivid detail, and engaging with it emotionally, the retreatant comes close to Christ and experiences the words, and even the gesture and look, with which Christ addresses him. In response, the retreatant makes a decision or resolve. All this is then shared with the director. By this process the retreatant through imagining a dialogue with Christ, is brought into an engagement in which he hears Christ speak to him, and subjects himself more deeply to the scrutiny of Christ’s justice and love. Another way of opening the eyes of the heart, central to the fathers and mothers of the desert, was the ‘gift of tears.’ By the watery ‘baptism’ of the physical eye, allowing us to begin to feel and grieve over past wrongs, the heart can be softened and learn to open its spiritual eyes. This is quite a different matter from a mental obsession with sin, which can be a kind of narcissistic, self-obsessed vanity. We are now familiar with the idea that we can only become free of hurts we PAGE 8
have received in the past by allowing ourselves to feel them, but it is no less true that the hurts
we have caused in others continue to bind us until we grieve and regret them and seek
reconciliation with those we have hurt.
Indeed a Buddhist tradition declares that by the law of karma we must all inevitably at some
stage experience in ourselves the hurt we have caused to others. Christians might well affirm
this, but emphasise the possibility of forgiveness. When we forgive we ‘absolve’ people from this
law, setting them free from suffering as they have caused us to suffer. In Lent, on the other hand,
we open ourselves to experience the hurt we have caused.
Tears are perhaps a specially important and difficult gift for men, for as Sam Keen puts it, ‘since
boys are taught not to cry, men must learn to weep. After a man passes through the arid
numbness, he comes to a tangle of grief and unnamed sorrow. The path to a manly heart runs
through the valley of tears.’
This tangle will include sorrow for the pain of the world and our complicity in its huge injustices.
So often our feeling of inability to do anything about this leads us to shrug our shoulders and
slough off the burden of caring. A softening of the heart, that enables us to go on grieving about
such things and sharpening our knowledge and awareness of them, can at least motivate deeper
prayer, and this, eventually, can guide us to appropriate action.
The Year B Gospel, the lifting up of the wounded Light of the World on the cross, read in parallel
with the strange Old Testament narrative of the lifting up of the bronze serpent, tells us how
wounds buried deep in the soul can be healed by being brought into the light. The people in the
wilderness were healed of the otherwise mortal wounds they had received from the snakes by
seeing a symbolic snake lifted up. We can be healed by the wounds that fester within us when we
see them lifted into the light of Christ on the cross. I do not mean here any morbid tendency to
indulge in guilt about what we have done to poor Jesus, and how our ‘little’ sins are in fact huge
and painful nails in his hands, and so on. That kind of meditation is likely to plunge us deeper into
woundedness and shame. Rather I mean seeing our wounds and our shame taken by Christ and
worn as his crown, transfigured into the wounded hands and side of Easter glory. We cannot
change our past or our wounds; but his death and resurrection can and have and do. They offer
our pain back to us, still as pain but without the shame, cleansed and life-giving…
And that finally brings us to the parable of the Prodigal Son, read in Year C. Henri Nouwen writes:
I am the prodigal son every time I search for unconditional love where it cannot be found. Why do
I keep ignoring the place of true love and persist in looking for it elsewhere? Why do I keep
leaving home where I am called the child of God, the Beloved of my Father?
The parable does indeed relate a return from a place of alienation and addicted desire to finding
our true selves i n the love of God. There are at least two decisive moments in this return. One is
the moment the son ‘came to himself.’ This implies that before, when he was wasting his
inheritance, he was in a sense not himself; he was acting a part, being driven by desires that
were not from his true heart. The anthropologist René Girard’s theory of mimetic desire — the
way we learn to desire things through imitating others — is still the best account I know of how
this can happen. It describes how desires can be formed not by the body’s needs but by the mind
PAGE 9and our observation and imitation of what goes on in the world. The Prodigal’s ‘coming to
himself’ was therefore something like what the Orthodox call, in connection with the Jesus
Prayer, the taking of the mind into the heart: the moment when his desires started to come from
a different place, from himself and his own centre.
And that led him back to the father, and the other decisive moment when the Father showed no
desire to shame him, but ran up and embraced him and welcomed him home, just as in the Old
Testament reading God took away from his people the shame of their former slavery, and gave
them real bread to eat…{there is then a] decisive aspect of our metanoia or conversion, which lies
not in something we do for God, but what God has suffered for us.
Ross Thompson, Spirituality in Season: Growing through the Christian Year
(Norwich: Canterbury Press, 2008), pp. 97-99.
ACCEPTANCE
The truly religious person knows that God has brought all sorts of
strange and inconceivable things to pass, and seeks in the most curious
ways to enter the human heart. Such a person senses in everything the
unseen presence of the divine will. This is what I mean by ‘unprejudiced
objectivity.’ We cannot change anything unless we accept it.
Condemnation does not liberate, it oppresses. I am the oppressor of the
person I condemn, not his friend and fellow-sufferer. I do not in the least
mean to say that we must never pass judgement in the cases of persons
whom we desire to help and improve. But if we wish to help a human
being we must be able to accept them as they are. And we can do this in
reality only when we have already seen and accepted ourselves as we
are.
In life it requires the greatest discipline to be simple, and the acceptance
of oneself is the essence of the moral problem and the epitome of a
whole outlook upon life. That I feed the hungry, that I forgive an insult,
that I love my enemy in the name of Christ — all these are undoubtedly
great virtues. What I do unto the least of my brethren, that I do unto
Christ. But what if I should discover that the least amongst them all, the
poorest of all beggars, the most impudent of all the offenders, the very
enemy himself — that these are within me, and that I myself am the
enemy who must be loved — what then? As a rule, the Christian’s
attitude is then reversed; there is no longer any question of love or long-
suffering; we say to the brother within us ‘Raca’ and condemn and rage against ourselves. We
hide it from the world; we refuse to admit ever having met this least among the lowly in
ourselves. Had it been God himself who drew near to us in this despicable form, we should have
denied him a thousand times before a single cock had crowed.
To accept ourselves in all our wretchedness is the hardest of tasks, and one which it is almost
PAGE 10impossible to fulfil. The very thought can make us livid with fear. We therefore do not hesitate,
but light-heartedly choose the complicated course of remaining in ignorance about ourselves
while busying ourselves with other people and their troubles and sins. This activity lends us an
air of virtue, and we thus deceive ourselves and those around us. In this way, thank God, we can
escape from ourselves. Three are countless people who can do this with impunity, but not
everyone can, and these few break down on the road to Damascus. But how can I help such
people if I am myself a fugitive? Only the person who has fully accepted himself will have
‘unprejudiced objectivity.’
A Reading from Modern Man in Search of a Soul by Carl Gustav Jung (1875-1961), in Robert Atwell,
comp. Celebrating the Seasons: Daily Spiritual Readings for the Christian Year (Norwich: Canterbury
Press, 2009), pp. 178-79
EVERYDAY WITNESS
Witness as a way of life is something we are all called to do in every aspect of our life. Witnessing
flows naturally and purposeful our of the lives of those who live the gospel story in the world
today. When we discover a new TV show we like we don’t tend to think of a strategy of how to tell
our friends about it. It bubbles up naturally in ordinary conversation. When we discover a new
recipe that works and tastes good we don’t need a strategy for how to introduce people to it, we
simply invite our friends over and let them try it. Conversations about the things we love most
and are most interested in arise naturally and easily through the connectedness of our lives with
people that we know. The good news of Jesus is no different - it has always been passed on
through ordinary individuals. Witnessing can take the form of discussions in the workplace, a
family meal around the table, an unexpected conversation with a stranger in our GP’s waiting
room, a chat with a fellow parent at the school gates that starts a friendship.
Relationships are the bedrock of our everyday witness. We cannot witness to the good news of
God’s love if we are not spending time in the company of other people, particularly those outside
the Church. The ‘Talking Jesus’ research discovered that the second most common way
someone became a Christian was through having conversations with people who were
Christians. This was second only to being brought up in a Christian family and came before
attending church or reading the Bible, conversations are therefore a crucial part of what it means
to be a witness.
We have tended to think of evangelism in terms of telling people about Jesus. What if we were
not just to communicate what Jesus did but to communicate like Jesus did? There is so much
can learn form how Jesus interacted with people. The Gospels record over 10 one-to-one
conversations that Jesus has with people. While Jesus’ aim was always that of initiating people
in the kingdom of God, he did this in so many different ways, in so many different places and with
so many different people. When it comes to conversations, Jesus has much to teach us.
Hannah Steele, Living His Story: Revealing the extraordinary love of God in ordinary ways
(London: SPCK, 2020), pp. 70-71.
Living His Story is the Archbishop of Canterbury’s Lent Book 2021.
PAGE 11THIS WEEK IN THE PARISH
Monday 15 March 8:30am Morning Prayer
11:00am Communion Services at Wearne Aged Care
5:00pm Evening Prayer
Wednesday 17 March Joseph, Husband of the Blessed Virgin Mary
8:30am Morning Prayer
10:00am Eucharist
5:00pm Evening Prayer
7:00pm Lent Study, Rectory
Thursday 18 March Cyril of Jerusalem, bishop & teacher (d. 386)
8:30am Morning Prayer
5:00pm Evening Prayer
Friday 19 March 8:30am Morning Prayer
10:00am Lent Study, Rectory
Saturday 20 March Cuthbert of Lindisfarne, bishop & missionary (d. 687)
Sunday 21 March 7:30am Said Eucharist
9:30am Sung Eucharist
5:00pm Choral Evensong
20 Monument Street, Mosman Park WA 6012 | +61 8 9384 0108
stlukemosmanpark@gmail.com | www.stlukemosmanpark.perth.anglican.org
Rector Fr Matthew Smedley | 0412 468 522
rectorstlukemosmanpark@gmail.com
Parish Office Administrator Amanda Mills-Ghani
Tuesday/Friday 9:00am–1:00pm, Wednesday 9:00am–5:00pm
Wardens Rod Dale, Bridget Faye AM, Gwen Speirs
Synod Representatives James Jegasothy, Andrew Reynolds
Parish Council Angela Beeton, Anna Goodes Adrian Momber, Kate Stanford
Organists Rosemary Cassidy, Don Cook
Op Shop Ruth Hogarth, Coordinator
PAGE 12 Wednesday, Friday, Saturday 9:30am–1:00pmYou can also read
