As a first step to opening our churches for worship the Government and the National Church have issued guidance on re-opening for private prayer and live-streaming. We have carefully worked through this guidance and have prepared policies and risk assessments to ensure that we can open safely with consideration for those who want to visit our buildings for private prayer and those that look after our churches.

This is wonderful news for all of us who have found it very difficult not to have our church buildings open for prayer and contemplation during the pandemic.

Congregation is now able to attend Parish Communion services at St Mary’s Easton or continue to take part on Zoom.  The churches will also be open for private prayer 10am – 2pm weekly as follows:

Wednesdays – St Mary’s, Easton

Fridays – St John’s, Itchen Abbas 

Sundays – St Swithun’s, Martyr Worthy

Please follow these simple guidelines when visiting Church.

Guidelines for private prayer

Parish Communion services will continue to be attended and online services in this way going forward with our Family Worship and Valley Worship continuing in the same way as it has been.  Details for logging on to our services will continue to be posted on the website in the usual way, and all services will also be recorded and posted. If you haven’t already done so please follow this website by inserting your email in the field at the bottom right of our home page.

The next step will be the opening of our other Churches for worship, weddings and baptisms and we will be working through the process of this in the same measured way following Government and Diocesan guidelines, I look forward to being able to share more information with you about this in the coming weeks.

If you do need to talk to me during the week – to talk over any spiritual issue or if you are worried or anxious then please do drop me an email ( and we can fix a time for a FaceTime conversation or a Skype or even an old fashioned telephone call!

If you know of anyone who is infected by or affected by the virus please do let me know so that Lucy and I can pray for them.  Also if you know of anyone from our Parish in ICU due to the Virus or in MADU then please do let us know and we will organise 24 hour prayer from within the community.

I will keep this page up to date to advise you of where we are in our planning from time to time.

Blessings at this difficult time and may you stay well



Itchen Valley Parish

Other Covid-19 Posts

Love your neighbour…who’s a stranger. A new initiative for lockdown.

Is lockdown getting you down? by Lucy Pease

Reminder of Spiritual Resources – Lucy Pease

Valley Worship on Zoom Sunday 19th April 2020 – the Recording!

The Alpha Course that you never had time to do…when life was normal by James and Julia Wright

Where we can find confidence in this crisis? Easter 2020 by Revd Alex Pease

Easter Sunday Online Communion Service 2020

To anyone who is facing hard times financially at the moment due to the current crisis

On Line Family Worship for Palm Sunday 2020

A joint letter from the Parish Council and Itchen Valley Churches

Hope for when it isn’t ‘over before Christmas…or Easter’ Ezekiel 37:1-14 by Revd. Alex Pease

On Line Parish Communion Sunday 29th March 2020 at 10am

Daily Prayer and Prayer for the Coronavirus by Lucy Pease

Rector’s Video Letter 24th March 2020

Covid-19 Cooperation With Parish Council

Online Parish Communion Sunday 22nd March 2020

Co-ordinated response to Coronavirus Crisis

Lets make use of this time!

Holy Communion on line – a theological analysis

A very useful explanation by David Hilborn on the theological background to the idea of on line communion:David Hilborn is the principal of Moorlands College.  He was previously Principal of St John’s College, Nottingham and Assistant Dean of St Mellitus College, in whose founding he played a significant part.

Understandably in the current Covid-19 crisis, there’s been a lot of discussion of whether, and if so how, the Lord’s Supper could be celebrated in the context of ‘online church’. One person I’ve engaged with elsewhere suggested four possible options. 1 – Suspend it completely, reject all attempts at online celebration on the grounds that they’re inauthentic, and see the privation as something that will help us appreciate it all the more when it resumes. 2 – Stream the President’s celebration of it, and encourage others who watch that to treat it as a spur to prayer and reflection, but with no consumption of bread and wine at their end. 3 – Stream a President’s celebration, but then later distribute the elements he or she consecrates by Extension to those who have watched. And 4: Stream a President’s celebration and allow all watching to partake of their own bread and wine together wherever they are, when the Words of Distribution are said.

My response to these possibilities follows. It’s from an Anglican Evangelical perspective , but I offer it here because I think most of it reads across to other Evangelical perspectives, too: If there’s one aspect of Anglican doctrine and practice that allows significant leeway within certain basic parameters it’s the Lord’s Supper/Holy Communion/Eucharist. Indeed, even in Common Worship’s allowing those three descriptors there’s a clear historic nod to this diversity – and that’s even before one considers the many higher church Anglican folk who complicate things further by calling it ‘Mass’. As it stands, Anglican theology here is a multi-layered hybrid of Lutheran consubstatiation, Calvinist receptionism and Zwinglian memorialialism, while certain rubrics and liturgical phraseologies bear awkward vestiges for Anglican Evangelicals of Roman instrumentalism – vestiges enthusiastically promoted and re-worked, of course, by the Oxford Movement. Arguments about the presence of Christ in the sacramental celebration – and more specifically with, in and under the elements themselves (or not!) – have been particularly varied through Anglican history. So, unequivocal assertions about what is ‘Eucharistically proper’ in the current extreme, unprecedented context should be treated with a degree of circumspection.

If (as I would) we foreground the 1552 injunction ‘Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith with thanksgiving’, it might be possible to conceive of Option 4 as what ecumenical theologians call a ‘bearable anomaly’ in the present crisis. Sure, there IS something cardinal and foundational about a single loaf being broken and distributed in a single place for a gathered physical congregation – but that’s just not possible right now, and in any case the one-many/many-one dynamic is hardly very well borne out by the coin-sized pre-packed, pre-separated wafers served in many CofE parishes.

With respect to consecration, even pretty sacerdotal construals of Anglican presbyteral ministry would have to concede that consecration is the work of the Holy Spirit rather than of the President – a Spirit that, after all, ‘blows where it wills’. Can this Holy Spirit of God – trans-local and indeed omnipresent as it is – make multiple loaves in multiple places simultaneously the body of Christ for those who together and simultaneously partake from those loaves in ‘faith with thanksgiving’? Surely. Can that same divine Spirit bind disparate folk thus celebrating in several places into a unified body – one congregation? Surely. Is our unity in the body much more than spatial, even if importantly spatial this side of glory? Surely – read Hebrews 12:1ff and think of the fact that every act of true Christian worship is worship with a great cloud of witnesses – worship with the Communion of Saints, the worship of the Church Militant co-joined with the Church Triumphant. Is ‘remembering that Christ died for us, and feeding on him in our hearts by faith with thanksgiving’ – even in such an exceptional, bearably anomalous way – preferable to conscious months-long non-celebration on the dubious theological grounds that ‘absence makes the heart grow fonder’? I would think so.

Hence, putting these core biblical and theological principles together, I would tentatively lean more towards Option 4 than Option 1 (a misapplication of a more general principle of self-denial), Option 2 (docetic and hyper-clerical), or Option 3 (elements by extension as potentially contaminative).

Yes, there are dangers of over-domestication and atomisation in 4, but the Passover roots of the Lord’s Supper are significantly domestic, plural and dispersed – as much based in distinct homes, around the dinner table, as in the more formal public ceremonies of the tabernacle or temple. Come to think of it, the Last Supper itself was in a domestic context – an upper room. Granted, Option 4 might potentially encourage folk to think they could ‘give up meeting together’ with others in public assemblies (cf. Heb. 10:23-25) – but the NT church does appear to have included house fellowships (like Lydia’s) as well as larger communal gatherings (1 Cor. 11:18). Yes, consumption would crucially need to be synchronous, lest oneness in time be compromised along with oneness in space. But still, of all the options offered here, Option 4 seems Scripturally and theologically the least worst – and just about tenable, if only for this extraordinary season.

Of course, for Anglican clergy, any actual practice of Option 4 would need to be discussed with their Bishop, who would probably consult his or her diocesan liturgical advisers, and/or the national Liturgical Commission. Yet as an exceptional variation under what the Canons call ‘reverend and seemly’ worship practice, I think it could be deemed sufficiently coherent and acceptable in the current pandemic. For non-Anglicans less bound by Canons and centralised decrees, I hope these thoughts might be more generally helpful.

David Hilborn