20 July 2025

The Whitefield Memorial Church on
Tottenham Court Road lives on as
the American International Church

The American International Church, behind the trees and the food stalls Tottenham Court Road, was once the Whitefield Memorial Church (Photograph: Patrick Comerford, 2025)

Patrick Comerford

During my ‘church crawling’ adventures in the Bloomsbury, Soho and Fitzrovia areas of London in recent weeks, one of the interesting churches I have stopped to look at is the Whitefield Memorial Church on Tottenham Court Road, now the home of the American International Church.

On these sunny, summer days, the church is partly hidden behind the spreading trees and the many food stalls along this stretch on Tottenham Court Road. But many people are familiar with the open space on the south side of the church, now known as the Whitefield Gardens, one of the last undeveloped bomb-sites in central London.

The American International Church was formed to cater for American expatriates living in London. It was originally the American Church in London but changed its name in 2013 to reflect the 30 or more nationalities involved in its membership and supporting its activities. The church is particularly known for its soup kitchen, which feeds around 70 people a day.

The south side of the church faces onto the former burial ground, now Whitefield Gardens (Photograph: Patrick Comerford, 2025)

But the church building itself dates back to 1756, when the first chapel on the site was built for the evangelical preacher George Whitefield (1714-1770). Whitefield had been driven to seek a place where he would be free from opposition from the Vicar of Saint Martin-in-the-Fields at the Long Acre Chapel where he had been a minister.

Whitefield got a lease of the site for his chapel in Tottenham Court Road in 1756, and the first chapel, between Tottenham Street and Howland Street, was surrounded by fields and gardens. The foundation stone was laid by Whitefield in June 1756, and the dedication service took place on 7 November 1756.

The chapel was funded by Whitefield’s patron the Countess of Huntingdon, and it was built and probably designed by Matthew Pearce, with burial grounds to the north and south. The initial popularity of the chapel led to it being enlarged in 1759-1760, and a vault was also prepared beneath the chapel.

Whitefield hoped he could be buried there along with his wife Elizabeth and the brothers John and Charles Wesley. But Whitefield died in Newburyport, Massachusetts, on 30 September 1770 and was buried there. John Wesley preached Whitefield’s memorial sermon in the chapel later that year.

The Church of England had refused to consecrate this ground so after Whitefield’s death in 1770 his successor, the Revd Torial Joss, took a creative, if unusual approach. Saint Christopher-le-Stocks Church, near the Bank of England was being demolished to allow an extension to the bank. Joss arranged for ‘several cartloads’ of earth to be transported from that consecrated churchyard to Tottenham Court Road.

When the original lease expired in 1827, the freehold was bought by trustees, who refurbished the chapel, and it reopened in October 1831.

Some of the graves from the former burial ground can be still seen in Whitefield Gardens (Photograph: Patrick Comerford, 2025)

The burial ground was in use from 1756, apart from an interval of eight years in 1823-1831, but was closed in 1851. Notable burials at the church included the writer and abolitionist Olaudah Equiano, who died in 1797; the surveyor George Gauld (1731-1782); the hymnwriter Augustus Toplady (1740-1778), author of ‘Rock of Ages’; and the great clown and harlequin JS Grimaldi (1802-1832).

The chapel was refurbished yet again in 1856, only to be almost wholly destroyed by fire in February 1857. The property was then bought up by the London Congregational Building Society who built a new church designed by John Tarring.

By 1860, the chapel had bought its own site plus the burial ground to the south. However the site to the north was sold to an unscrupulous businessman, Nathan Jacobson. He bought the land expecting to be able to develop it, but removing coffins and bodies was not a straightforward task and he repeatedly failed to do it in a way that satisfied the law.

Jacobson died in 1881, and while the ownership of the land was disputed it was leased by a fairground operator who moved noisy machinery onto the site in 1887, disrupting services in the Tabernacle, leading to complaints and legal proceedings that continued until about 1890, when the council bought the land, landscaped it and turned it into a public garden with a playground. The burial ground on the south side was treated in the same way at the same time.

Meanwhile, the foundations began to give way in 1889, probably because the many burials inside the building had disturbed the filling to the pond underneath. The chapel was closed, the building was taken down, and the grounds were eventually laid out and opened as a public garden in 1895. The coffins in the crypt – including that of Elizabeth Whitefield, but not the lead coffin of Augustus Toplady – were moved to Chingford Mount Cemetery in north London in 1895.

In those intervening years, while the chapel was closed and being rebuilt services took place in a temporary iron structure until the new building was opened in November 1899 as Whitefield’s Tabernacle or Whitefield’s Central Mission. Toplady Hall, below the church, was named after the Revd Augustus Toplady.

The Revd Silvester Horne, who was the minister from 1903 until his death in 1914, was the father of the broadcaster Kenneth Horne.

The church was used as a hostel during World War II, and a deep level bomb shelter was built in the east section of the old northern burial ground.

The building was totally destroyed on Palm Sunday 25 March 1945 by the last V-2 rocket to fall on London during World War II. The bomb also destroyed the five houses on Tottenham Court Road and the old Chapel Street, but left what is now Caffé Nero relatively intact.

A new church, the Whitefield Memorial Church, designed by EC Butler, was built in 1957 and the grounds became a public thoroughfare.

‘Love London’ … the church adopted a welcome statement in 2022 (Photograph: Patrick Comerford, 2025)

The American International Church, an independent congregation within the Thames North Synod of the United Reformed Church, has been at the building since 1972. Its history begins with members of the US military worshipping at the Grosvenor Chapel, close to the US Embassy then on Grosvenor Square, during World War II, with services led by US Navy chaplains.

After the war, the congregation grew with US diplomatic and military personnel and their families still relying on military chaplains. The church became independent of that support in 1969, became the American Church in London and called the Revd William Schotanus as its first minister.

After worshipping in several places, the American Church moved to the Whitefield Memorial Church in 1972, when it was offered by the United Reformed Church. The URC was formed that year from the union of the Congregational Church in England and Wales and the Presbyterian Church of England.

In 1986, the church launched the Soup Kitchen, serving a hot meal to people in need. Still housed in the church, the Soup Kitchen now serves meals six days a week. The community outreach has expanded to include a seasonal night shelter staffed by volunteers from the congregation in partnership with the C4WS Homeless Project.

In the mid-1990s, the American Church formally joined the United Reformed Church, which owns building. The premises also house the London Chinese Lutheran Church.

The congregation has become more international iIn the 21st century, bringing together people from every continent. In 2012, the congregation voted to change its name to the American International Church to reflect the broad range of membership. The church adopted a welcome statement in 2022 and registered for same sex and opposite sex weddings, as a clear sign of inclusion to the LBGTQ+ community.

The north side of the church, looking towards Tottenham Court Road (Photograph: Patrick Comerford, 2025)

The adjoining grounds have recently had a series of interpretive panels designed by Groundwork Camden. They depict scenes in the history of the chapel, Whitefield’s links to Selina Hastings, Countess of Huntingdon, and the abolition of slavery as represented by Olaudah Equiano, who was buried there.

Some of the original graves remain on the south side of the church on the west side of Tottenham Court Road. The Fitzrovia Mural towers above the paved open space now known as Whitfield Gardens. This is one of the last undeveloped bomb-sites in central London, and the colourful mural, created in 1980 by Mick Jones and Simon Barber of the Art-Workers Co-Op, is a story worth telling another day.

• The main Sunday service is at 11 am, with Holy Communion on the first Sunday each month, followed by coffee and tea. The Revd Jennifer Mills-Knutsen has been the Senior Minister since 2016. The Revd Jared Jaggers has been the Associate Minister since 2020.

The colourful food stalls in front of the church on Tottenham Court Road (Photograph: Patrick Comerford, 2025)

Daily prayer in Ordinary Time 2025:
72, Sunday 20 July 2025,
Fifth Sunday after Trinity (Trinity V)

Christ in the home of Mary, Martha and Lazarus … a panel in the Herkenrode glass windows in the Lady Chapel in Lichfield Cathedral (Photograph: Patrick Comerford)

Patrick Comerford

We are in Ordinary Time in the Church Calendar and today is the Fifth Sunday after Trinity (Trinity V, 20 July 2025). Later this morning, I hope to present at the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford.

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.

Christ in the home of Mary and Martha … the East Window in Saint Peter and Saint Paul Church, Watford, Northamptonshire (Photograph: Patrick Comerford)

Luke 10: 38-42 (NRSVA):

38 Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. 39 She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. 40 But Martha was distracted by her many tasks; so she came to him and asked, ‘Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.’ 41 But the Lord answered her, ‘Martha, Martha, you are worried and distracted by many things; 42 there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.’

Christ in the House of Martha and Mary by Diego Velázquez (1630)

Today’s Reflection:

Saint Luke’s story of the meal that Jesus has with his friends Mary and Martha is not found in the other synoptic gospels, and the only other parallel is in the Fourth Gospel, where Jesus visits Mary and Martha after the death of Lazarus.

So the meals Jesus has with Mary and Martha must be understood in the light of the Resurrection, which is prefigured by the raising of Lazarus from the dead.

For many women, and for many men too, the story of the meal with Martha and Mary raises many problems, often created by insights that may not have been possible to have at the time when Saint Luke’s Gospel was written.

Our approach to understanding and explaining this meal very often depends on the way in which I understand Martha and the busy round of activities that have her distracted, and that cause her to complain to Jesus about her sister’s apparent lack of zeal and activity.

These activities in the Greek are described as Martha’s service – she is the deacon at the table: where the NRSV says ‘But Martha was distracted by her many tasks,’ the Greek says: ἡ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν (‘But Martha was being distracted by much diaconal work, service at the table’).

Quite often, when this story is told, over and over, again and again, it is told as if Martha is getting stroppy about having to empty the dishwasher while Mary is lazing, sitting around, making small talk with Jesus.

Does Martha see that Mary should only engage in kitchen work too?

Does she think, perhaps, that only Lazarus should be out at the front of the house, keeping Jesus engaged in lads’ banter about the latest league match between Bethany United and Jerusalem City?

Is Jesus being too dismissive of Martha’s complaints?

Or is he defending Mary’s right to engage in a full discussion of the Word, to engage in an alive ministry of the Word?

Martha is presented in this story as the dominant, leading figure. It is she who takes the initiative and who welcomes Jesus into her home (verse 38); it is she who offers the hospitality, who is the host at the meal, who is the head of the household – in fact, Lazarus isn’t even on the stage for this scene, and Mary is merely ‘her sister’ – very much the junior partner in the household.

Yet it is Mary, the figure on the margins, who offers the sort of hospitality that Jesus commends and praises.

Mary simply listens to Jesus, sitting at his feet, like a student would sit at the feet of a great rabbi or teacher, waiting and willing to learn what is being taught.

Martha is upset about this, and comes out from the back and asks Jesus to pack off Mary to the kitchen where she can help Martha.

But perhaps Martha was being too busy with her household tasks.

I was once invited to dinner by people I knew as good friends. And for a long time I was left on my own with the other guest as the couple busied themselves with things in the kitchen – they had decided to do the washing up before bringing out the coffee … the wife knew that if she left the washing up until later, the husband would shirk his share of the task.

But being left on our own was a little embarrassing. Part of the joy of being invited to someone’s home for dinner is the conversation around the table.

When I have been on retreats, at times, in Greek Orthodox and Benedictine monasteries, conversation at the table has been discouraged by a monk reading, usually from the writings of the Early Fathers, from the Patristic writings.

A good meal, good table fellowship, good hospitality, are not just about the food that is served, but about the ideas and words shared, heard and listened to around the table too.

One commentator suggests that Martha has gone overboard in her duties of hospitality. She has spent too much time preparing the food, and has failed to pay real attention to her guest.

On the other hand, Mary has chosen her activity (verse 42). It does not just happen by accident. Mary has chosen to offer Jesus the real hospitality that a guest should receive. She talks to Jesus, and real conversation is about both talking and listening.

If she is sent back into the kitchen, then – in the absence of Lazarus, indeed, in the notable absence of the disciples – Jesus would be left without hospitality, without words of welcome, without conversation.

Perhaps Martha might have been better off if she had a more simple lifestyle, if she prepared just one dish for her guest and for her family – might I be bold enough to suggest, if she had been content for them to sup on bread and wine alone.

She could have joined Mary in her hospitality, in welcoming Jesus to their home and to their table; they could have been in full communion with one another.

In this way, Martha will experience what her sister is experiencing, but which she is too busy to notice – their visitor’s invitation into the hospitality of God.

One commentator, Brendan Byrne, points out the subtle point being made in this story:

‘Frenetic service, even service of the Lord, can be a deceptive distraction from what the Lord really wants. Luke has already warned that the grasp of the word can be choked by the cares and worries of life … Here the cares and worries seem well justified – are they not in the service of the Lord? But precisely therein lies the power of the temptation, the great deceit. True hospitality – even that given directly to the Lord – attends to what the guest really wants.’

Saint Augustine’s Church, Mambong … illustrating reflections on ‘Diversity in Sarawak’ in the USPG prayer diary this week (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Sunday 20 July 2025, Trinity V):

The theme this week (20 to 26 July) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Diversity in Sarawak’ (pp 20-21). This theme is introduced today with these reflections:

The Revd Canon Prof Patrick Comerford – Former Professor of Theology and retired parish priest in the Diocese of Limerick and Killaloe, Church of Ireland. Following five weeks travelling throughout the Diocese of Kuching in East Malaysia, Canon Patrick writes:

“Sarawak, on the island of Borneo, is the largest of the 13 states in Malaysia, spanning 48,000 square miles and about 3 million people. The Anglican presence on Borneo dates from 1848, when Thomas McDougall arrived in Kuching at the invitation of the Rajah of Sarawak. The chancel of Saint Thomas’s Cathedral, Kuching, was built by SPG (USPG) to mark more than 100 years of links between the diocese and SPG. A plaque above the lectern reads: ‘Borneo Mission Association, 1909-2015, For its memorial look around you.’

During my stay, I worshipped regularly in Saint Thomas’s Cathedral but also went on a whirlwind tour of various churches and chapels, mission stations and schools, throughout the Malaysian state of Sarawak. I was led by Father Jeffry, who leads churches in the mission area of Mambong. He was a most genial host. It was a privilege to see his ministry and mission, in urban and rural settings. Sarawak is a richly diverse place with Indigenous people groups, including the Iban and Bidayuh, making up almost half the population.

It was good for me to see at first-hand that the legacy of SPG and USPG’s work in the past has led to a truly incarnational local diocese. Sarawak is in a unique position to become a model for interfaith harmony and dialogue and for cultural and ethnic diversity and co-operation,” Patrick concluded.

The USPG prayer diary today (Sunday 20 July 2025, Trinity V) invites us to pray:

Lord God, we pray for the Church of the Province of southeast Asia, the Diocese of Kuching, and for the ministry and mission of the bishops, including the Right Revd Danald Jute, Bishop of Kuching and Brunei since 2017.

The Collect:

Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

Grant, O Lord, we beseech you,
that the course of this world may be so peaceably ordered
by your governance,
that your Church may joyfully serve you in all godly quietness;
through Jesus Christ our Lord.

Additional Collect:

Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who minister the gospel
your countless gifts of grace;
through Jesus Christ our Lord.

Yesterday’s reflections

Continued tomorrow

‘Diversity in Sarawak’ is the theme in the USPG Prayer Diary this week (Photograph: Patrick Comerford, 2025)

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