The First Sunday in Lent - 21 February 2021 - St Luke's ...

We are a beacon of God’s light and hope welcoming all to our table of love and diversity.

         The First Sunday in Lent — 21 February 2021

              YOU WILL BREAK
The possibility of you getting through 40 days
of testing is nil.
This is the desert.
Welcome, says the tempter, to my world.
And you know that you will break.
You will slowly disintegrate.
Or you will shatter.
In some brittle moment.
Or through the course of one too-long day,
just when you imagined you were going to emerge intact.
You will break, you know you will.
On your own, you will snap,
a dried stick in the undergrowth.
You will break.
But it could be that your breaking here may open up
the path to some deeper healing?
The breaking of your own capacity
to fix, to achieve and to succeed
may be an essential step on your path towards maturity.
So do not be alarmed when you hear something crack.
And may the breaking leave you tender.

     Ian Adams, Wilderness Taunts: Revealing Your Light
     (Norwich: Canterbury Press, 2016), p. 6.

 ✜ READINGS FOR NEXT WEEK 28 FEBRUARY 2021
 The Second Sunday in Lent
 Genesis 17:1-7, 15-16; Psalm 22:24-32; Romans 4:13-25; Mark 8:31-38

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.

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FROM THE RECTOR

It was around a year ago during Lent that many of us entered a sort of wilderness as we began
the experience of lockdown brought on by the COVID-19 pandemic. Our ways of communication
changed significantly and things we took for granted such as greetings with handshakes, hugs
and kisses, gatherings with family and friends around the dinner table and worshipping together
in churches were replaced for many people by virtual meetings, media and phones.
As we become more reliant on such devices, we have probably had to become acquainted with
having to ‘hit the reset button’ to fix problems and to start the device anew. Perhaps that is what
Lent is for us. A time to reset and start our relationship with God anew.
The Daily Office during Lent becomes even more important as together we read the Scriptures
and pray. We can trace the Church’s daily prayer (‘the Office’) back through The Book of Common
Prayer and back through the monastic offices of the medieval Church to some simpler forms
which, themselves, derived from the worship of the synagogue. What else would Jesus have
encountered at the synagogue at Capernaum (Mark 1:21) or Nazareth (Luke 4:16) other than the
Church’s Office at its simplest? Psalms and canticles and scripture readings and prayers: the
simpler the Office, it follows, the closer it must be to the services described in the Gospels and,
indeed, the Acts of the Apostles (eg. Acts 1:14, 2:42, 4:24, 12:5, 12).
The services of the synagogue and the home in the first century CE presumably included psalms
and canticles and prayers as well as the Scripture reading we know about from Luke 4. We do
hear of Jesus and his disciples singing psalms (Matthew 26:30, Mark 14:26). We know that Jesus
retired to the desert or hills to pray (Mark 1:36). Yet we must not presume that, because
synagogue worship is older than church worship, the Church derives its material from the
Synagogue. The visitor to a modern synagogue will note many similarities between Jewish and
Christian worship. In fact, the Church was as surely an influence on the Synagogue as the
Synagogue on the Church: the increasing Jewish use of candles in place of oil lamps is one
example of this.
What seems to be common to the praying of the Office is that, whatever the circumstances,
individuals take their places in the never-ceasing cycle of prayer (1 Thess 5:17, cf. Luke 18:1,
21:36; Eph 6:18), the Church’s offering of praise. It is also corporate prayer and not private
praying which is simultaneously going on all over the world.
We are not only linked geographically, we are also linked with a long tradition: the cycle of praise
is centuries old. We are not engaged in anything new; we are taking our place with the history of
tradition of a pilgrim people, part of whose reason for existence is to share in that living sacrifice
of spiritual worship in which we are transformed by the renewing of our minds (Rom 12:1-2).

    Your companion, walking with you
        and Jesus Christ to the cross.

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OUR 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                        Genesis 9:8-17
Psalm                                25:1-10
Second Reading                       1 Peter 3:18-22
Gradual Hymn                         Forty days and forty nights
Gospel                               Mark 1:9-15
Offertory Hymn                       Lord, I am not worthy
Closing Hymn                         Love will be our Lenten calling
Recessional                          Wszyscy Mieszkańcy Dworu Niebieskiego, Mieczyslav
                                     Surzyński (1866–1924)
                                     All the Inhabitants of the Heavenly Court — based on a Polish Lenten hymn
                                     tune. Surzyński is often described as the Polish Bach.
For Your Contemplation
✜ In the first reading God institutes a covenant between God and the earth. What role do you
    see creation playing in our relationship with God?
✜ The psalmist says, “Lead me in the ways of your truth, and teach me.” How would you like to
    grow in truth and learn this Lenten season?
✜ Today’s Gospel Acclamation reminds us, “One does not live on bread alone, but on every
    word that comes forth from the mouth of God.” What nourishment have you received from
    God’s word recently?
✜ After Jesus’ baptism, the Spirit immediately drives Jesus “out into the wilderness.” Where do
    you find solitude and quiet to be with God?

     Read ✜ Reflect ✜ Respond in prayer ✜ Remain
     in silence ✜ Return prayerfully to daily life

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PRAYERS

Lord of compassion,
in your mercy hear us.
Anglican Communion
The Church of the Province of Central Africa.
Australia
The Diocese of Tasmania: Bishop Richard Condie, Bishop Chris Jones, Clergy and Laity.
Diocese
Diocese of Perth: Archbishop Kay Goldsworthy AO, Bishop Jeremy James, Bishop Kate Wilmot;
Parish of Greenwood: Rev’d Josie Steytler and people; Parish of Guildford: Rev’d Katrina Holgate
and people; Guildford Grammar School: Roger Port, Chair, and members of the Council
Province: Dampier Seafarers’ Centre, clergy and people; Parish of Narrogin, clergy and people.
Partner Diocese, Eldoret: Kipkabus, clergy and people.
Parishes Seeking Appointment of Clergy
Bassendean, Beaconsfield, Dianella, Floreat, Morley-Noranda, Scarborough, St Mary West Perth.
Warden, Head of Wollaston Theological College.
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
Barbara, Alison, Val, Maxine, Kim, those who have lost their homes and property during the Perth
bushfires, the enduring COVID-19 pandemic, the sick, lonely, homeless, refugees and asylum
seekers.
Prayer of the Week
O Lord, who for our sake fasted forty days and forty nights:
give us grace to use such abstinence,
that, our flesh being subdued to the spirit,
we may ever obey your godly will
in righteousness and true holiness;
to your honour and glory,
who live and reign with the Father and the Holy Spirit,
one God, world without end. Amen.

                                                                                          PAGE 5

PARISH NOTICES

Confession
If you would like to make your Lenten confession, please contact Fr Matthew to arrange a
suitable time.
Lent Studies
Two Lent Studies will be available: Fridays at 10:00am commencing 19 February, and
Wednesdays at 7:00pm commencing 24 February, both held in the Parish Lounge at the Rectory.
Wednesdays 7:00pm          Samuel Wells, A Cross in the Heart of God
Fridays 10:00am            Stephen Cherry, Thy Will Be Done
You do not need to have a copy of the books as material will be provided.
Lent Lecture Series at St John’s Fremantle Thursday 25 February for 5 weeks
This series explores the themes of Religion, Law and Community and how we might live well
together. The speakers are Dr Mark Jennings (sociologist of religion in the areas of Pentecostal
Christianity, LGBTQI+, and secularisation, and co-ordinator of Continuing Education at Wollaston
College); Emeritus Chief Rabbi Freilich OAM (formerly Rabbi of the Perth Synagogue and former
president of the Federal Association of Rabbis of Australasia); The Reverend Robin Tapper
(Anglican Priest, Lawyer and Honorary Fellow of the Law School of the University of Western
Australia); Dr Abdul Cader Lebbe Ameer Ali (former chair of the Muslim Advisory Council for the
Federal Government, and former lecturer, Murdoch University); and Associate Professor Lubica
Ucnik (philosopher in the area of phenomenology, Murdoch University). Commences this
Thursday 25 February at 6:00pm and concludes Thursday 25 March. All are welcome.
ABM Online Lent Study ‘God Was On Both Sides Of The Beach’
This Study is exploration of the 150th anniversary of the ‘Coming of the Light’—on 1 July 1871,
the London Missionary Society boats arrived in the Torres Strait. Presented online by ABM
Education Missioner, Rev’d Canon Steve Daughtry, the studies will be available to interact with via
Facebook, YouTube and Vimeo - or on the ABM website www.abmission.org/lent. Voices to be
heard are Queensland Anglicans Aunty Dr Rose Elu and Rev’d Canon Victor Joseph.
Anglican Bushfire Appeal
Those affected by the bushfires remain in our prayers, including the Parishes of Midland, Swan,
Ellenbrook and Mundaring; and families and staff from Guildford Grammar School. To contribute
for emergency relief to these parishes, do so through the Anglican Community Fund (ACF):
    Account name: Anglican Bushfire Appeal
    BSB:               706-001
    Account number: 30009201
Our Op Shop takings for the week of 7 February of $1,952.20 will be donated to this Appeal.
Portable CD player
We are seeking a portable CD player/radio which you are not using and which we can use!

PAGE 6

TODAY’S REFLECTIONS

LENT
Giving something up?
‘Are you giving something up for Lent?’ This concept of Lent as a time of self-denial occupies a
curious place in the consciousness of many people, whether or not they are churchgoers.
Perhaps it reflects the view that church people ‘go without’ something such as a bar of chocolate
or a bag of chips with their morning coffee because Christians are a bit miserable — more
interested in ‘can’t’ and ‘shouldn’t’ than in embracing life. Or is it rather that Christians are
perceived as doing strange and slightly arcane things — that faith in itself is actually rathe
bizarre. Or perhaps Christians are perceived to be exercising a personal lifestyle choice. Giving up
something can be seen as simply a personal choice, rather than a manifestation of a movement
that seeks to challenge the world.
Or taking something on?
And what of the beginning of Lent for Christians themselves? Are you giving something up…or
are you taking something on? Ash Wednesday reminds us of our own mortality, of the fact that
life is short, that opportunities are fleeting and that we are accountable for our own life choices.
We are signed with the cross in ash, a potent symbol of the dust from which we are created, of
the dust into which so many of our dreams and efforts crumble and of the dust to which we shall
all return when mortal life is ended. Nevertheless, we are dust that dreams — capable of
ascending the heights of heaven as well as plumbing the depths. When we think too highly of
ourselves, we are called to remember that we are but dust and to remember the cross. When we
think too little of ourselves, we are called to remember that dust can be inspired with the breath
of life and to remember the cross. We need these reminders as we embark on our journey
through this part of the church year, a journey that may test to the limits our discipleship and the
steadfastness of our commitment to the faith of our baptism. It is a journey we will need to travel
together, sometimes shouldering one another’s crosses, and all the while remembering that we
are called into community to work out the meaning of what our baptismal calling means in daily
life.
If Christians are to rediscover a counter-cultural witness in Lent, then we may need to consider
ways for taking something up. It might be appropriate to take up a particular practice of prayer —
exploring Ignatian or Julian spirituality for example — or at least to make more room for prayer.
This could involve creating a physical space — some form of space set apart in the home or in
the church. It might also involve temporal space — creating time in the day for regular prayer.
According to your tradition, you may wish to offer your confession to a priest.

                                                                                             PAGE 7

WILDERNESS
Lent is supposed to be the time when we think of Jesus in the wilderness. And the wilderness
belongs to us. It is always lurking somewhere as part of our experience, and there are times when
it seems pretty near the whole of it. Most people’s wilderness is inside them, not outside. Our
wilderness is an inner isolation. It’s an absence of contact. It’s a sense of being alone — boringly
alone, or saddeningly alone, or terrifying alone.
This Lent, unlike the ecclesiastical charade, this sense of being isolated and therefore
unequipped, is a necessary part, or a necessary stage, of our experience as human beings. It
therefore found a place in the life of the Son of Man. Because he is us, he too did time in the
wilderness. And what happened to him there shows us what is happening to ourselves. Here, as
always, we see in his life the meaning of our own.
Notice first that it is by the Spirit that Jesus is driven, thrown out is the actual word used by St
Mark, into the wilderness, the same Spirit which had brought him the conviction of being called
to do great things. The Spirit is ourselves in the depths of what we are. It is me at the
profoundest level of my being, the level at which I can no longer distinguish between what is
myself and what is greater than me. So, theologically, the Spirit is called God in me. And it is from
this place where God and me mingle indistinguishably that I am thrown out into the wilderness.
The story of Jesus reminds us that being thrown out in this way must be an inevitable
concomitant of our call to God’s service. To feel isolated, to be incapable for the time being of
establishing communion, is part of our training. That is because so far our communion has been
shallow, mere pirouetting on the surface. We’ve come to see its superficiality, its unrealness.
Hence the feeling of loss. The training doesn’t last for ever. In fact, new powers of communion
with our world are being built up within us. We are being made the sort of people of whom it can
be said, ‘All things are yours.’ But it belongs to the training to feel it will last for ever.
And so we are tempted of Satan. Tempted to give up, to despair. Tempted to cynicism. Tempted
sometimes to cruelty. Tempted not to help others when we know we can, because, we think,
what’s the use. Tempted to banish from our life all that we really hold most dear, and that is love,
tempted to lock ourselves up, so that when we pass by people feel, ‘There goes a dead man.’ And
behind each and all of these temptations is the temptation to disbelieve in what we are, the
temptation to distrust ourselves, to deny that it is the Spirit himself which beareth witness with
our Spirit. God in us.
And this self-distrust conjures up the wild beasts. Sometimes they’re sheer terror, panic, which
makes us feel about the most ordinary undangerous things, ‘I can’t do it.’ Or the wild beasts are
the violent rages roaring inside us triggered off by something ridiculously insignificant — a word,
a glance, a failure to show interest in some petty concern. Or the beasts prowl around snarling as
envy, hatred, malice, and all uncharitableness.
This then is our Lent, our going with Jesus into the wilderness to be tempted. And we might
apply to it some words from the First Epistle of St Peter: ‘Beloved, do not be surprised at the fiery
ordeal which comes upon you to prove you, as though something strange were happening to you.
But rejoice, in so far as you share Christ’s sufferings, that you may also rejoice and be glad when

PAGE 8

his glory is revealed.’
Christ’s glory is his full and satisfying communion with all that is. It is the opposite of being
isolated. You don’t have to wait for this until you die or the world comes to an end. It can be yours
now. Accept your wilderness. From the story of the Son of Man realise what your Lent really
means, and then angels will minister to you as they did to him.
                A Reading from True WIlderness by Harry Williams (1919-2006), in Robert Atwell, comp.
                                Celebrating the Seasons: Daily Spiritual Readings for the Christian Year
                                                       (Norwich: Canterbury Press, 2009), pp. 159-60.

BRIGHT SADNESS
Orthodox Lent, which the Orthodox liturgical theologian Alexander Schmemann describes as
       a certain quiet sadness…There is almost no movement…For a long time we stand in
       this monotony…Little by little we begin to understand, or rather to feel, that this
       sadness is indeed ‘bright,’ that a mysterious transformation is about to take place in
       us…That state of anxiety which has virtually become our second nature, disappear[s]
       somewhere and we begin to feel free, light and happy…The monotony and the
       sadness of the service acquire a new significance, they are transfigured. Ann inner
       beauty illumines them like an early ray of the sun which, while it is still dark in the
       valley, begins to lighten up the top of the mountain.
The Lenten sadness, then, comes from letting go of our anxious external schedules and facing up
to sins and sorrows deep within. The brightness comes from knowing for sure that this process
opens you to the grace of resurrection, the restoration of baptismal innocence and joy, which
already begins to lighten, as it were, the heights of the soul, and which we know must in due
course penetrate even our murkiest depths.
Orthodox Lent has two distinctive weekday services, the long, repetitive, penitential Canon of St
Andrew of Crete and the Liturgy of the Presanctified Gifts. Because of the association with Easter
joy, no Eucharist is celebrated on the weekdays in Lent, but instead Holy Communion
consecrated on the previous Sunday is distributed as the culmination of the days of total fast,
Wednesdays and Fridays, after Vespers.
Lent in the West has a different atmosphere: less intense, more austere. The colour purple or the
sackcloth-like ‘Lent Array’ is used. There are several distinctive Lenten canticles, such as the
Salvator mundi (‘Jesus, Saviour of the World’)…and the Methodists use a beautiful prayer before
Communion which epitomises Lenten humility:
       Come to this sacred table,
       Not because you must but because you may…
       Not because you have any claim on heaven’s rewards,
       But because in your frailty and sin
       You stand in constant need of heaven’s mercy and help.
Western Lent is also characterised by the palpable lack of a word: ‘Alleluia’ is traditionally given
up till Easter, when it returns with much joyous repetition. The most distinctive Lenten service

                                                                                                 PAGE 9

(though of course it can be held at other times) is Stations of the Cross, which has ancient
origins in the following of the via dolorosa to Calvary in the Holy Land. In the late fourteenth
century the Franciscans introduced the visual tableaux with which we are now familiar…[Stations
of the Cross] enable us to participate not only with mind and hearing, but with our bodies and
visual imaginations too, in the drama of salvation.
Though the atmosphere of Lent is perhaps more distinctly poignant in Orthodoxy than in the
West, the Western structure and progression may be stronger. Orthodox Sundays of Lent follow a
relatively simple pattern: after the celebration of the icons on the first Sunday, and the healing of
the paralytic (Mark 2:1-12) on the second, the readings focus on Jesus’ journey to Jerusalem and
his prophecies of his Passion.
                             Ross Thompson, Spirituality in Season: Growing through the Christian Year
                                                         (Norwich: Canterbury Press, 2008), pp. 83-85.

JOURNEY
Lent is a time to learn to travel
Light, to clear the clutter
From our crowded lives, and
Find a space, a desert.
Deserts are bleak: no creature
Comforts, only a vast expanse of
Stillness, sharpening awareness of
Ourselves and God.
Uncomfortable places, deserts.
But if we dare to trust the silence
To strip away our false security,
God can begin to grow his wholeness in us,
Fill up our emptiness, destroy our fears.
Give us new vision, courage for the journey,
And make our desert blossom like a rose.
                                                                                   Anne Lewin, 1993.

UP AND OUT
One difficult element in [the] diseases of srupulosity is that it confuses the mind…Anxious
introspection leads such people to believe that they have committed some sin…Very often these
anxieties have no basis in fact; they are simply spectres of the mind…It is not until these spectres
have been eliminated that such people can begin to see their real sins and imperfections, which
they can then face quietly, and in true penitence, without being plunged into despair. For now
they know that God is greater than all their sin; and they are able to turn away from themselves
to God.…The one thing to do is to turn away from useless introspection, up, and out, into the fresh
air of God’s loving and gracious Presence, till all our fears are blotted out in his embrace.
                                                    Olive Wyon, Prayer (London: Fontana, 1962), p. 80.

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LIVING HIS STORY

EVANGELISM IS INVITATION
We call this passing on of the gospel story ‘evangelism,’ but it’s a word that is often
misunderstood. I suspect that if you stood up in church one Sunday morning and said ‘Who
wants to do evangelism next Sunday?’ you might not get a huge response. And the problem is
often in how we phrase the question. We misrepresent evangelism when we imply it is something
that is done to people, either willingly or unwillingly. Evangelism’s starting point is our recognition
that if the gospel is the story in which we find our identity and purpose, then evangelism has to
do with the whole of our lives and the way that we live them. Our primary task is not convincing
people our way of thinking is right but rather inviting them to participate within this story of the
risen Jesus. The Old Testament scholar Walter Brueggemann describes evangelism as ‘an
invitation and summons to “switch stories” and therefore to change lives.’ Evangelism by this
definition becomes an invitation not to a set of beliefs but to a new way of living. It is to
encounter the one who has risen from the dead and in whom there is new life and a purpose. It is
to place his story at the centre of our lives. Through his story we find our sense of purpose,
meaning and belonging.
Exploring evangelism as an invitation to switch stories, to enter into the new reality of a world
where death is defeated and Jesus is alive, means that it might be both harder and easier than
we imagined. It is harder because the offer is one of switching stories, not simply adding Jesus
on to an already full life. It is to swap one way of looking at the world with another. There is a cost
to the exchange. As the events of Holy Week show us, for some the cost is too high. Yet
evangelism as invitation is also easier than we thought because it is not dependent upon us to
make it happen. It is an invitation into an expansive place where the deepest longings and
desires of human life are met in Christ, where all our fears about death and the ultimate end
come face to face with the one who is risen from the dead. Offering another person the chance to
enter into the Easter story is the greatest gift we can give the world. Evangelism is easier than we
had imagined because Jesus has opened up to us the very thing that the world really needs. All
we need to do is make that offer available to others.
This means that evangelism is one of the most courageous callings upon our life and it is also
the greatest privilege on earth. Evangelism should be the most natural thing in the world for
disciples of Jesus and yet we have somehow made if feel unnatural and uncomfortable. How
might we reimagine evangelism in a way that feels less daunting and in which the invitation to
‘switch stories’ feels natural?
                 Hannah Steele, Living His Story: Revealing the extraordinary love of God in ordinary ways
                                                                           (London: SPCK, 2020), pp. 6-7.
Living His Story is the Archbishop of Canterbury’s Lent Book 2021.

                                                                                                  PAGE 11

THIS WEEK IN THE PARISH

Monday 22 February            8:30am        Morning Prayer
                              2:00pm        Communion Service, Riversea Hostel
                              5:00pm        Evening Prayer
Tuesday 23 February           Polycarp, bishop of Smyrna, martyr (d. c. 155)
Wednesday 24 February         Matthias, Apostle and Martyr
                              8:30am        Morning Prayer
                              10:00am       Eucharist
                              5:00pm        Evening Prayer
                              7:00pm        Lent Study, Rectory
Thursday 25 February          7:30am        St Hilda’s Finance Meeting
                              5:00pm        Evening Prayer
Friday 26 February            8:30am        Morning Prayer
                              10:00am       Lent Study, Rectory
                              5:00pm        Evening Prayer
Saturday 27 February          George Herbert, parish priest, poet (d. 1633)
Sunday 28 February            7:30am        Said Eucharist
                              9:30am        Sung Eucharist

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–1:00pm