24 March 2025

A ‘virtual tour’ of half a dozen
town centre churches during
a short visit to Colchester

A short visit to Colchester was an opportunity to visit some of the churches in the town centre (Photographs: Patrick Comerford, 2025)

Patrick Comerford

During our recent visit to Colchester, I visited some of the churches in the town centre, including the ruins of Saint Botolph’s Priory and the neighbouring Victorian Saint Botolph’s Church, which I wrote about yesterday (23 March 2025), as well as the castle, the Roman and Norman walls, the town hall, the former Jewish quarter in Stockwell Street, and the sites of the town’s synagogues.

Colchester is in the Diocese of Chelmsford, and the centre of mediaeval Colchester once had eight parish churches, of which six survive: Saint Runwald came down in 1878; Saint Nicholas was rebuilt by George Gilbert Scott in 1876 but was demolished as recently as 1955.

By comparison with some other towns in East Anglia, the centre of Cambridge has nine surviving mediaeval parish churches, Ipswich has 12 and Norwich has 29 – but each is a larger town than Colchester.

Colchester’s buildings suffered significant damage with the Civil War siege in 1648, most notable Saint Botolph’s Priory, and suffered again in an earthquake in 1884. In a reorganisation of the town centre parishes after World War II, Saint Peter and Saint James at each end of the High Street became the key churches – one Low and one High. St Martin was declared redundant in 1953.

During our visit to Colchester, I missed some of the town’s mediaeval churches, including Holy Trinity Church on Trinity Street, said to be the oldest surviving church in Colchester. But I visited Saint Botolph’s Priory and Saint Botolph’s Church, which I wrote about yesterday, and there were short opportunities to see six churches in the town centre, including ‘Low Saint Peter’ and ‘High Saint James’:

1, All Saints’ Church, High Street:

The foundations of All Saints’ Church may have made use of the walls of Roman buildings on the site (Photograph: Patrick Comerford, 2025)

All Saints’ Church, a 12th-century church on the High Street, faces Colchester Castle and is one of the earliest churches in the town. The High Street roughly follows the line of the principal East-West street of the Roman town and aligns with the Roman gates that were at either end of it. But it was deflected south outside All Saints when the castle was built in the 11th century.

All Saints’ Church predates this and is aligned with a nearby Roman building. The foundations of the church may have made use of the walls of Roman buildings that were already on the site.

The church was originally a two-cell apsidal church. The nave was added in the 12th century by the Normans. The chancel dates from the 14th century and the aisle from the 15th. The tower was built in the 14th century and rebuilt ca 1500, but it retained the arch of the earlier tower.

All Saints’ Church became Colchester’s Natural History Museum in 1958 (Photograph: Patrick Comerford, 2025)

A 14th century rector was fined for felling hazel trees growing on the town wall, another was fined for assault and a third was fined for obstructing the highway with a ‘whirlegigge’, which was probably a type of turnstile.

When Saint Botolph’s church was badly damaged by cannon fire by besieging Parliamentarians in 1648, the parishioners were welcomed at All Saints and they continued to worship there for almost 200 years until 1837 when the present Saint Botolph’s Church was built.

All Saints’ Church was heavily restored in the 19th century and is a fine example of gothic architecture. It was declared a redundant church in 1956 and became Colchester’s Natural History Museum in 1958.

2, Saint James the Great, East Hill:

The radical priest John Ball preached in Saint James the Great Church (Photograph: Patrick Comerford, 2025)

Saint James the Great Church on East Hill dates from the 12th century. The nave, tower and two aisles were built between the 13th and 15th centuries. The radical priest John Ball, a leader of the Peasants’ Revolt in 1381, preached in the church.

The chancel and the chapels of Our Lady and Saint Peter and Saint Paul were added ca 1500. The church was restored by Samuel Sanders Teulon in 1870-1871. It was designated a grade II* listed building in 1950.

The parish is in the Traditional Catholic tradition of the Church of England. It rejects the ordination of women and receives alternative episcopal oversight from the Bishop of Richborough.

3, Saint Martin’s Church, West Stockwell Street:

Saint Martin’s Church on West Stockwell Street was repaired by George Gilbert Scott (Photograph: Patrick Comerford, 2025)

Saint Martin’s Church on West Stockwell Street in the old Dutch Quarter is a 12th-century church that survives in its original Norman form. The nave and the tower of the church date from the 12th century, and the aisles, transepts and chancel were added in the 14th century. Many Roman stones were incorporated into the walls of the tower and the nave.

Inside, the chancel has an early 14th century cross beam and support that formed a frame and canopy for the high altar. At the apex of the chancel arch is a carving of a green man.

The tower was damaged the Civil War in 1648 and was never repaired. The church fell into disrepair, and 100 years later (1748) it was in a ruinous condition and no services were held there.

When George Gilbert Scott was rebuilding Saint Nicholas in 1876, he visited Saint Martin’s and was so excited by the cross beam that he repaired the entire chancel roof at his own expense to protect it.

Saint Martin’s Church is now the church of the Orthodox Parish of Saint Martin and Saint Helen (Photograph: Patrick Comerford, 2025)

The Revd Ernest Geldart (1848-1929), master craftsman, architect, stained glass artist and parish priest of Little Braxted, furnished and decorated the church in his Arts and Craft style as part of an ambitious restoration plan that was never realised. Two glazed plaques of encaustic tiles in the aisles are reminders of his efforts.

The church was neglected again, and it was declared redundant in 1953. It was used by a theatre group from 1957, but had become structurally unsafe by 1987. Emergency repairs in the 1990s were financed by English Heritage, and further repairs were completed by 2003.

The church was sold in 2022 and today the Orthodox Parish of Saint Martin and Saint Helen is an active Orthodox church in the Antiochian Archdiocese of the British Isles and Ireland. It is a Grade II* listed building.

4, Saint Peter’s Church, North Hill:

Saint Peter’s is the only church in Colchester recorded in ‘Domesday’ (Photograph: Patrick Comerford, 2025)

Saint Peter’s is the only church in Colchester recorded in Domesday, when it was the richest church in Essex. It stands at the west end of the High Street at the junction with North Hill. Rodwell and Rodwell (1977) suggest it was an Anglo-Saxon minster, based on its prominent location and the Domesday reference.

The mediaeval church had a large rood screen with a rood loft and the churchyard had a large stone cross from which the Gospels were read during the Palm Sunday procession. The vestry with a ‘bone-hole’ below was added in the early 16th century.

Saint Peter’s churchyard once had a large stone cross where the Gospels were read on Palm Sunday (Photograph: Patrick Comerford, 2025)

The church retains some mediaeval fabric, but it was damaged in the earthquake of 1692. It underwent a major remodelling in 1758, when the central tower was removed, the north and south arcades were extended using older materials, and the west tower was added. Soon after the chancel was reduced to half its width by extending the nave arcades eastward and at the same time the south aisle was extended.

The church was restored and remodelled in in 1895-1896, when the clerestory was added and the chancel arch built. The graveyard probably faced onto the High Street originally and the frontage buildings on Red Row are encroachments that probably date back to the Middle Ages.

5, Saint James the Less and Saint Helen Church, Priory Street:

The Church of Saint James the Less and Saint Helen on Priory Street was originally dedicated to Saint James the Great (Photograph: Patrick Comerford, 2025)

The Roman Catholic Church of Saint James the Less and Saint Helen is in Priory Street, near the junction with East Hill. The Roman Catholic community in Colchester at the end of the 18th century consisted mainly of exiles from the French Revolution. In the early 19th century Irish Catholic soldiers were stationed in the town. In 1814, a French priest, Father Amand Benard, served both the community and the local garrison.

The church mission there was funded by Alfred Stourton (1829-1893), 23rd Baron Mowbray, who was related by marriage to the Prestons of Gormanston Castle. The site for a church was donated by James Hoy, a farmer from Stoke-by-Nayland.

The church was built in 1837 and was designed by Joseph John Scoles (1798-1863). He designed the church in the Romanesque Revival style and was inspired by the ruins of Saint Botolph’s Priory nearby. He used a similar plan when he designed Saint John the Evangelist Church in Islington four years later.

A community of Sisters of Mercy moved into the parish in 1891 and built a school next door in 1891.

The church was originally dedicated to Saint James the Great, but it was renamed Saint James the Less in 1900 to avoid confusion with the Anglican Saint James the Great Church nearby on East Hill. Two years later, in 1902, the church name was changed again to Saint James the Less and Saint Helen. Local tradition says Saint Helen, the mother of the Emperor Constantine, was born in Colchester, and a statue of Saint Helena crowns the top of Colchester Town Hall.

The north aisle and sacristy were added in 1904 and the south aisle was added in 1907. Charles Edward Butcher was the architect for these additions. The church hall was built next door in 1911, when the architect was Canon Alexander Scoles, a son of Joseph John Scoles. The church was reordered in 1975. The stained-glass windows added to the Blessed Sacrament chapel in 1987 came from a redundant church and were originally designed by AWN Pugin.

6, Saint Runwald’s Church, High Street:

Saint Runwald’s graveyard on the corner of Saint Runwald’s Street and West Stockwell Street (Photograph: Patrick Comerford, 2025)

Saint Runwald’s Church in Colchester was one of only a handful of churches in Britain that were dedicated to Saint Runwald. Saint Rumbold, Rumwold, or Runwald, was an infant saint said to have lived for only three days in the year 662. But, it is said, he was full of piety, able to speak from the moment of his birth, asked for his own baptism, and preached a sermon before he died. The reputed site of his grave is in the old churchyard in Buckingham.

Saint Runwald’s Church in Colchester stood on an island in the middle of the High Street, part of ‘Middle Row’, until it was demolished along with the other buildings in the row in the 1860s and 1870s.

The church had a rectangular nave and a square chancel. The dedication, the thickness of the walls and perhaps its location in the middle of the High Street suggest Anglo-Saxon origins, perhaps in the late ninth century. However, the earliest documented record for the church is from 1254. The church was ‘Georgianised’ during its restoration in 1760 and much of the earlier detail was obscured.

During the installation of a gas main in 1927, several wall foundations and some burials on the site of Saint Runwald’s Church were recorded. All that remains of the church today is the graveyard 40 metres north, on the corner of Saint Runwald’s Street and West Stockwell Street, behind Colchester Town Hall.

A plaque was unveiled on the corner of John Ball Walk on John Ball Day, 15 July 2017 (Photograph: Patrick Comerford, 2025)

I also took time to remember John Ball (1338-1381), the priest who took a prominent part in the Peasants’ Revolt of 1381. Ball was born in Colchester. He preached in Saint James the Great Church on East Hill and may have lived in the area between East and West Stockwell Street in Colchester.

In an open-air sermon during the Peasants’ Revolt, he famously said: ‘When Adam delved and Eve span, Who was then the gentleman? From the beginning all men by nature were created alike, and our bondage or servitude came in by the unjust oppression of naughty men. For if God would have had any bondmen from the beginning, He would have appointed who should be bond, and who free. And therefore I exhort you to consider that now the time is come, appointed to us by God, in which ye may (if ye will) cast off the yoke of bondage, and recover liberty.’

Ball was taken prisoner at Coventry, given a trial during which, unlike most, he was allowed to speak. He was hanged, drawn and quartered at St Albans in the presence of King Richard II on 15 July 1381.

John Ball later became a hero for radicals, revolutionaries, socialists and communists, and he is a recurring figure in literature. In Hamlet (Act V Scene 1), Shakespeare has the Gravedigger discuss the line ‘When Adam delved and Eve span, Who was then the gentleman?’ but in a reversed sense: in Adam’s time there were none but gentlemen, as through Scripture was being quoted.

William Morris wrote a short story, A Dream of John Ball, that was serialised in the Commonweal in 1886-1887 and published as a book in 1888. Sydney Carter wrote a song about John Ball, and the question, ‘When Adam delved and Eve span, Who was then the gentleman?’ is also the epigraph to Zadie Smith’s novel NW (2012).

The local historian Brian Bird identified Saint James the Great as Ball’s home church in Colchester and persuaded Colchester Council to name walkways after John Ball and Watt Tyler on a housing estate in the old Dutch Quarter that Bird identified as the area where Ball lived. A plaque on the corner of John Ball Walk was unveiled on John Ball Day, 15 July 2017.

An entrance to Saint Peter’s behind the High Street … the centre of mediaeval Colchester once had eight parish churches (Photograph: Patrick Comerford, 2025)

Daily prayer in Lent 2025:
20, Monday 24 March 2025

They … led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff (Luke 4: 29) … looking down on Çavuşin in Cappadocia from a rock-hewn church in the ridge above the town (Photograph: Patrick Comerford)

Patrick Comerford

We are in the middle of Lent, which began on Ash Wednesday (5 March 2025), and yesterday was the Third Sunday in Lent (Lent III). The Calendar of the Church of England in Common Worship today remembers Walter Hilton of Thurgarton (1396), Augustinian canon and mystic; Paul Couturier (1953), priest and ecumenist; and Oscar Romero (1980), Archbishop of San Salvador and martyr.

Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

They … led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff (Luke 4: 29) … a view from the edge of the Fortezza down to the streets of Rethymnon in Crete (Photograph: Patrick Comerford)

Luke 4: 24-30 (NRSVA):

24 And he said, ‘Truly I tell you, no prophet is accepted in the prophet’s home town. 25 But the truth is, there were many widows in Israel in the time of Elijah, when the heaven was shut up for three years and six months, and there was a severe famine over all the land; 26 yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. 27 There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.’ 28 When they heard this, all in the synagogue were filled with rage. 29 They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff. 30 But he passed through the midst of them and went on his way.

The story of the widow at Zarephath and her son has parallels with the story of the widow of Nain and her son in Luke 7 … a window in Saint Mary’s Church, St Neot’s, Cambridgeshire (Photograph: Patrick Comerford)

Today’s Reflection:

In pastoral and parish ministry, priests find few crisis moments where they are confronted with the needs and challenges of kings and generals, but on a daily basis we come close to the plight of widows and the marginalised.

The prophets Jesus names in today’s Gospel reading (Luke 4: 24-30), Elijah and Elisha, respond to the plight of a king’s general and a widow in crisis moments, and both are outsiders.

The king’s general, Naaman the Syrian, is a gentile, an Aramean, who is afflicted with a skin disease. When he seeks help from King Jehoram of Israel, his appeal is misinterpreted as a threat, yet he is healed trough the intervention of Elisha. Naaman was unclean, a gentile and a perceived enemy. But his story holds out the promise of all being counted in when it comes to the fulfilment of God’s promises.

The widow at Zarephath offers to share with the Prophet Elijah what might have been the last supper she and her son can put on their table. In turn, they find their food does not run out and Elijah brings the widow’s dying son back to life. Commentators note the parallels in this story with the story of the raising of the son of the widow of Nain later in Luke 7. But there are parallels too with the story of the Syrophoenician woman from Tyre and Sidon and her daughter, which is not found in Saint Luke’s Gospel (see Matthew 15: 21-28; Mark 7: 24-30).

This unnamed widow is a reminder of the central role widows, often unnamed, play in the Bible. Think of the widowed Naomi and her widowed daughter-in-law Ruth; the widowed Anna in the Temple (Luke 2: 37); the widowed mother of Peter and Andrew; the poor widow who offers all she has in the Temple Treasury (Mark 12: 42-43); Mary the widowed mother of Jesus; or how the office of deacon is created in the early church in response to the needs of the widows (Acts 6: 1-6).

Today’s Gospel reading follows on from the temptations in the wilderness (Luke 4: 1-13), where Jesus too was confronted with the prospect from being hurled from precipices, and comes immediately after reads from the scroll in the synagogue and the place where it was written: ‘The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favour’ (Luke 4: 18-19).

In ministry, it is easier to succumb to the temptations offered by the kingdoms and kings of the world, seldom though they may be, than it is to deal with the day-to-day, everyday problems faced by the widows, those in need of health care and the misunderstood, of the poor, the captives, the blind and the oppressed.

When priests side with the powerful and presidents, generals and despots, we have our rewards on this earth; when we name with empathy the needs of those who would remain nameless on the margins, we are vilified from bring politics into religion.

Last week, Saint Joseph’s Day (19 March) was marked at Donald Trump’s Mar-a-Lago, private club in Palm Beach with a $1,500-a-head cocktail reception and dinner, at which the speakers included Bishop Joseph Strickland, who was forced by Pope Francis to stand down as Bishop of Tyler, Texas, in 2023 because of his extreme views.

Strickland’s cosying up to the Trump regime is in sharp contrast to the empathy and prophetic bravery expressed by Bishop Mariann Edgar Budde in Washington two months ago, or to the life and death of Bishop Oscar Romero, who was murdered on this day 45 years ago [24 April 1980].

I was reminded of Oscar Romero once again, while Strickland was dining at Mar-a-Lago and hundreds of migrants were being deported by the Trump regime forcibly and illegally to El Salvador.

Saint Oscar Romero (1917-1980) became a diocesan bishop in 1974 and Archbishop of San Salvador in February 1977. That month, a crowd of protesters were attacked by soldiers in the square in San Salvador. A month later, Father Rutilio Grande was murdered but there was no official inquiry. Romero realised how power rests in the hands of violent men who can murder with impunity, how the wealthy sanction the violence that maintains them, and that men and women disappeared without account.

Oscar Romero became committed to the poor and the persecuted, spoke out about the abuse of human rights, and became the catalyst for radical moral prophecy in the church and in society. He became increasingly isolated in the Church while the threats against him mounted outside it. He was shot dead on 24 March 1980 while celebrating Mass in the chapel of the hospital where he lived.

He once declared: ‘I must tell you, as a Christian, I do not believe in death without resurrection. If I am killed, I shall arise in the Salvadoran people.’

In today’s Gospel reading, Jesus faces death threats after he challenges the authority of religious and civil leaders of the day, and he does so by quoting from Scripture, with Biblical authority. He speaks truth to power, and the crowd tries to kill him.

Being a true prophet is risky and dangerous. Lent leads us to the Cross, but it also brings the promise of Resurrection.

Saint Oscar Romero (sixth from left) among the ten 20th century martyrs above the west door of Westminster Abbey (Photograph: Patrick Comerford)

Today’s Prayers (Monday 24 March 2025):

The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Towards Reconciliation and Renewal’. This theme was introduced yesterday with a programme update by the Revd Canon Dr Carlton J Turner, Anglican Tutor in Contextual Theology and Mission Studies and Deputy Director of Research at the Queen’s Foundation, Birmingham.

The USPG Prayer Diary today (Monday 24 March 2025) invites us to pray:

Lord, we pray for healing from the legacies of enslavement around the world. Help us to bring repair and renewal to all people who have been traumatised.

Saint Oscar Romero (left) among seven modern martyrs in statues by the sculptor Rory Young in the nave screen in St Albans Cathedral (Photograph: Patrick Comerford, 2024)

The Collect:

Almighty God,
whose most dear Son went not up to joy but first he suffered pain,
and entered not into glory before he was crucified:
mercifully grant that we, walking in the way of the cross,
may find it none other than the way of life and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Merciful Lord,
grant your people grace to withstand the temptations
of the world, the flesh and the devil,
and with pure hearts and minds to follow you, the only God;
through Jesus Christ our Lord.

Additional Collect:

Eternal God,
give us insight
to discern your will for us,
to give up what harms us,
and to seek the perfection we are promised
in Jesus Christ our Lord.

Collect on the Eve of The Annunciation:

We beseech you, O Lord,
pour your grace into our hearts,
that as we have known the incarnation of your Son Jesus Christ
by the message of an angel,
so by his cross and passion
we may be brought to the glory of his resurrection;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Yesterday’s Reflection

Continued Tomorrow

They … led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff (Luke 4: 29) … looking from the edge of the Acropolis down on the streets of Athens (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org