The ‘Old Meeting House’ is a former Independent or Congregational chapel at 3 Well Street, Buckingham, dating from the early 18th century (Photograph: Patrick Comerford, 2025)
Patrick Comerford
When I was looking at a number of chapels and churches in Buckingham in the ‘nonconformist’ tradition – including the Salvation Army hall on Moreton Road, the former Congregational Church in the Radcliffe Centre on Church Street and the Well Street United Church – I missed photographing the ‘Old Meeting House’, a former Independent or Congregational chapel at 3 Well Street, dating back to the early 18th century.
For many years, the building survived as an old-style garage. But rhe premises had remained vacant for about 30 years or more until a number of successive but failed efforts to run restaurants, wine bars and coffee shops.
Throughout all those changes over the decades, the old pumps with their ‘retro’ casings have remained in place on the footpath outside the former garage. When I first saw them, they brought back childhood memories of Lehane’s garage in Cappoquin, Co Waterford, which I recalled in an interview with The Guardian back in 2018.
I promised myself in a blog posting on Sunday afternoon (16 November 2025) that I would have another look at the building, and so I went back to see it again yesterday (17 November 2025).
The former nonconformist chapel or meeting house was built almost 300 years ago in 1726, and it was enlarged in the early 19th century and altered at different times in the 20th century. It was first built as a Meeting House or chapel for the Presbyterian congregation in Buckingham. The congregation was formed ca 1700, and they were the heirs of the Puritan tradition of the previous century. Later they became Independents or Congregationalists.
The members of the Well Street chapel were torn apart by a schism in 1792, and a number of them left to form their own chapel in Church Street. By 1850, the two groups reunited, and in 1857 they built a new Congregational Church on Church Street.
Many of the fittings in the Old Meeting House were moved to the new chapel moved to the new building on Church Street, including a wall monument to the Revd Enoch Barling, minister in 1818-1832.
The Old Meeting House housed Buckingham’s British School from 1844 to 1876, and the Salvation Army used it as their citadel until they moved to Moreton Road in 1916. Its last religious use was as a meeting house for the Plymouth Brethren, who met on the upper floor.
The old meeting house or chapel is built in red brick in Flemish bond with limestone dressings at the front, a body of coursed limestone rubble, and hipped plain-tile roofs concealed by a parapet at the front. It is a two-storey building with a three-window front and was built on a rectangular plan.
In the 20th century, a wide central garage entrance was installed at ground-floor level, with double-leaf doors. During the refurbishment, the building retained the two windows that replaced the original twinned entrance doors of the Old Meeting House, with their round-arched heads and the raised stone surrounds with imposts. There are also small, leaded panes in the heads in a fanlight pattern.
There is a three-light window and below it a stepped stone sill. The sill of the window to the right has been cut by a 20th century door, approached by three stone steps. The first floor windows have small, leaded panes and raised stone surrounds with segmental-arched heads, key blocks and stepped stone sills. The building also has a partly rendered coursed and squared limestone plinth.
The central bay breaks forward slightly and has a stepped stone first-floor string course, with full-height brick pilaster strips at either end, and there is a hollow-chamfered stone cornice and a stone-coped parapet.
The vintage petrol pumps with their ‘retro’ casings remain in place on the footpath outside the former garage (Photograph: Patrick Comerford, 2025)
Although I did not see inside the building yesterday, I understand the interior has been divided horizontally with a floor that incorporates remains of the meeting gallery round three sides, and the building still has an early 19th century former gallery staircase, and that the roof structure of original core survives complete.
Howard Rogers (1900-1956) from Fringford was the first owner of Well Street Garage. Bert Shorey of the North Bar Garage in Banbury bought the Well Street Garage and bicycle shop in 1961, along with the fuel contract for the petrol pumps.
Bert ran two garages, while Dan Shorey was a semi-professional motorcycle racer in the summer months, doing the ‘Continental Circus’ of Grand Prix racing. Part of the success of the garage in attracting a specialist clientele was its proximity to Silverstone, near Towcester, and also the popularity of the Isle of Man TT races in the 1960s.
Well Street Garage closed around the 1980s, and it remained empty for 30 years or more, although the Cleveland-style globes remain on top of the casings of the petrol pumps. The building Grade 2 listed building was kept in a moth-balled state and it is said it became a financial burden on successive owners as they tried to save it from falling to the point of ruin and collapse.
The former chapel and garage was eventually bought in 2016 and refurbished as a restaurant and wine bar, known as the Garage. Unfortunately, the restaurant and wine bar did not survive the Covid period, and closed in 2020. A second restaurant there came to an end after 12 months or so in September 2021. It reopened as Black Goo, a coffee bar and restaurant, in May 2022, but it too closed in August 2023.
Today, the former meeting house or chapel is the Studio, an independent dancewear shop specialising in pointe shoe fittings, and the offices of AW Architectural Design. The casings of the vintage petrol pumps can still be seen outside, and the twin doors that were once the separate men’s and women’s entrances to the 18th century chapel can still be seen.
Well Street, Buckingham Street, looking north towards Bridge Street, with the former ‘Old Meeting House’ on the left (Photograph: Patrick Comerford, 2025)
18 November 2025
Daily prayer in the Kingdom Season:
18, Tuesday 18 November 2025
James Tissot, ‘Zacchaeus in the Sycamore Awaiting the Passage of Jesus’ (Brooklyn Museum)
Patrick Comerford
We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Second Sunday before Advent. The calendar of the Church of England in Common Worship today remembers Saint Elizabeth of Hungary (1231), Princess of Thuringia, Philanthropist.
Before the day begins, before I have breakfast, I am taking some quiet time early this morning to give thanks, to reflect, to pray and to read in these ways:
1, 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.
Jesus calls Zacchaeus down from the sycamore tree (Illustration © Henry Martin)
Luke 19: 1-10 (NRSVA):
1 He entered Jericho and was passing through it. 2 A man was there named Zacchaeus; he was a chief tax-collector and was rich. 3 He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. 4 So he ran ahead and climbed a sycamore tree to see him, because he was going to pass that way. 5 When Jesus came to the place, he looked up and said to him, ‘Zacchaeus, hurry and come down; for I must stay at your house today.’ 6 So he hurried down and was happy to welcome him. 7 All who saw it began to grumble and said, ‘He has gone to be the guest of one who is a sinner.’ 8 Zacchaeus stood there and said to the Lord, ‘Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much.’ 9 Then Jesus said to him, ‘Today salvation has come to this house, because he too is a son of Abraham. 10 For the Son of Man came to seek out and to save the lost.’
Do we neglect Christ’s presence in Word and Sacrament too often? … an icon of the Last Supper in a shop window in Rethymnon (Photograph: Patrick Comerford)
Today’s reflection:
The Gospel reading at the Eucharist this morning (Luke 19: 1-10) is a reminder that the oppressed, the small people, those who are made to feel small by others, especially the proud and the violent, are truly cared for by God, have the promise of new life, and are invited into the kingdom.
In this reading, Zacchaeus is despised both as a tax collector and as a man who is ‘short in stature.’ Both his occupation and his physique squeeze him to the margins and put him outside the community of faith. Yet, he is seen by Christ not as he seems to others, but as God sees him to truly be.
In the previous chapter in Saint Luke’s Gospel, we read the parable of the Pharisee and the tax collector praying in the Temple (Luke 18: 9-14). I sometimes ask: what if Zacchaeus was the model for that publican, that tax collector.
The story of Zacchaeus is a fast-moving story: every verse from verse 1 to 7, in the original Greek, begins with the word καὶ (kai, and), indicating that the pace has heightened, the story is speeding up, we are moving closer to the climax of this Gospel.
Christ is about to set out from Jericho to Jerusalem. From Jericho, the road is going to be uphill and more treacherous: remember that it is on this road between Jericho and Jerusalem that a certain man is mugged and left for dead until the Good Samaritan passes by (Luke 10: 25-37).
Jericho was a major resting place or stopping point on a main trade route, making it a lucrative and profitable location both for tax collectors and for bandits.
But Jericho has other significance: the walls of Jericho fell down at the call of the trumpets (see Joshua 6). So, in this reading, after Christ passes through the walls of Jericho, his call breaks down all the walls people erect around themselves, individually and collectively.
Who is Zacchaeus?
Certainly, Zacchaeus is not any run-of-the-mill tax collector. He is the ἀρχιτελώνης (architelonis), the chief tax collector, and so by contract had the right to collect revenues throughout this district. His name (Ζακχαῖος, Zakchaios) means pure, but his neighbours would have despised him, not only because they believed he squeezed the last drachma and the last lepta out of widows and children, but because they would also have seen him as a collaborator with the Roman administration.
There, a man who wants to see Christ is probably pushed to the back of the crowd for two reasons that count him out: he is small in stature, and he is a tax collector.
The physical problem shows how Zacchaeus is pushed to the margins by those who should have counted him into their social and religious community. He is of little stature not just physically, but socially too.
Can you imagine yourself as a little child trying to see a great parade or a football match when you were small?
Did everyone want to let you through?
Or did you not count? Did no-one stand aside for you?
No-one is going to stand aside for Zacchaeus. They belittle him, and they probably think he deserves it – after all, the taxes he collects support the Roman occupation and administration.
But Zacchaeus overcomes, rises above, his exclusion, by climbing the tree – is there a symbolic reference here to clinging to the Cross? In any case, Zacchaeus climbs the tree to see Jesus – something you could imagine a child doing, but surely not the sort of thing a well-paid civil servant should be seen doing?
Zacchaeus sees Jesus and Jesus sees Zacchaeus.
And Jesus invites himself not just to dine with Zacchaeus, but to stay with him: ‘Zacchaeus, make haste and come down, for I must stay at your house today’ (verse 5).
Normally, it is the potential host rather than the intended guest who does the inviting. So once again, Jesus the Guest becomes Jesus the Host.
Zacchaeus is delighted. But the good burghers of Jericho are unsettled. They murmur that Jesus is heading off to dine with sinners.
We are so self-righteous at times in our churches that I am worried we are in danger of being unwilling to welcome those who would be seen today as the little people.
One priest I know in a comfortable parish challenged his parishioners, who are very generous in their giving, especially when it comes to development agencies, mission agencies and what we once called Third World causes. He asked them how they would react if refugees or asylum seekers were moved into a vacant hotel or hostel in the parish on a Saturday night, and all of them presumed to come to church on the following Sunday morning.
In welcoming Jesus, Zacchaeus has what can only be described as a conversion experience.
The NRSV translation tells us that he promises to amend his ways and that, in the future, he will give half his possessions to the poor, and return anything extra he has squeezed out of people when he has been collecting taxes.
Unfortunately, the NRSV translation is a little inaccurate here. Zacchaeus makes no such promise about the future. He says, in the original Greek, that this is what he is doing in the present – the present tense is used.
If he is telling the truth, then Zacchaeus has been grossly misrepresented, misunderstood and libelled by his neighbours and within his own community, even at the point where he is dining with Jesus.
The present tense is important. For this day, on this day, Christ affirms that Zacchaeus too is a child of Abraham, that he too is an heir to those promises made long, long ago to Abraham.
Those who needed conversion were not Zacchaeus and others like him on the margins, who were in need of seeing people as Christ sees them.
Christ seeks out the sinners, the lost, those who are excluded, those counted out, and invites them to the heavenly banquet. Like Zacchaeus, they too are brought from the margins into the centre.
The one person everyone thought was outside, is on the inside as far as Christ is concerned. And those who think they are on the inside are in danger of finding that they are on the outside.
Are we welcoming enough, as individuals and as a Church?
How would we feel if Jesus came to our parish next weekend, but decided not to come to our church on Sunday morning, but to go somewhere else?
What if we were left without Christ being present in our church on Sunday morning … in either Word or Sacrament?
How often are we prepared to welcome Christ’s presence among us only in the way we choose, on our terms?
For those of us in what might be described as ‘High Church’ or Anglo-Catholic traditions, do we neglect Christ’s presence in the Word too often?
To those of us in what might be described as ‘Evangelical’ traditions, do we neglect Christ’s presence in the Sacrament too often?
May our faith and love continue to increase and to grow abundantly so that we count in those who are overlooked, those who are not counted in, those who are pushed to the margins.
Today’s Prayers (Tuesday 18 November 2025):
The theme this week (16 to 22 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘In the Shadow of the Carneddau’ (pp 56-57). This theme was introduced on Sunday with Reflections from Bishop Andrew John, who stepped down as Archbishop of Wales and Bishop of Bangor on 27 June.
.
The USPG Prayer Diary today invites us to pray:
Pray for scientists and other researchers who help us understand the challenges posed by climate change.
The Collect:
Lord God,
who taught Elizabeth of Hungary
to recognize and reverence Christ in the poor of this world:
by her example
strengthen us to love and serve the afflicted and the needy
and so to honour your Son, the servant king,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post-Communion Prayer:
Faithful God,
who called Elizabeth of Hungary to serve you
and gave her joy in walking the path of holiness:
by this eucharist
in which you renew within us the vision of your glory,
strengthen us all to follow the way of perfection
until we come to see you face to face;
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Inside Saint Margaret’s Church, the Anglican church in Budapest … Saint Margaret of Hungary is remembered on 18 November (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
Patrick Comerford
We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Second Sunday before Advent. The calendar of the Church of England in Common Worship today remembers Saint Elizabeth of Hungary (1231), Princess of Thuringia, Philanthropist.
Before the day begins, before I have breakfast, I am taking some quiet time early this morning to give thanks, to reflect, to pray and to read in these ways:
1, 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.
Jesus calls Zacchaeus down from the sycamore tree (Illustration © Henry Martin)Luke 19: 1-10 (NRSVA):
1 He entered Jericho and was passing through it. 2 A man was there named Zacchaeus; he was a chief tax-collector and was rich. 3 He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. 4 So he ran ahead and climbed a sycamore tree to see him, because he was going to pass that way. 5 When Jesus came to the place, he looked up and said to him, ‘Zacchaeus, hurry and come down; for I must stay at your house today.’ 6 So he hurried down and was happy to welcome him. 7 All who saw it began to grumble and said, ‘He has gone to be the guest of one who is a sinner.’ 8 Zacchaeus stood there and said to the Lord, ‘Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much.’ 9 Then Jesus said to him, ‘Today salvation has come to this house, because he too is a son of Abraham. 10 For the Son of Man came to seek out and to save the lost.’
Do we neglect Christ’s presence in Word and Sacrament too often? … an icon of the Last Supper in a shop window in Rethymnon (Photograph: Patrick Comerford)
Today’s reflection:
The Gospel reading at the Eucharist this morning (Luke 19: 1-10) is a reminder that the oppressed, the small people, those who are made to feel small by others, especially the proud and the violent, are truly cared for by God, have the promise of new life, and are invited into the kingdom.
In this reading, Zacchaeus is despised both as a tax collector and as a man who is ‘short in stature.’ Both his occupation and his physique squeeze him to the margins and put him outside the community of faith. Yet, he is seen by Christ not as he seems to others, but as God sees him to truly be.
In the previous chapter in Saint Luke’s Gospel, we read the parable of the Pharisee and the tax collector praying in the Temple (Luke 18: 9-14). I sometimes ask: what if Zacchaeus was the model for that publican, that tax collector.
The story of Zacchaeus is a fast-moving story: every verse from verse 1 to 7, in the original Greek, begins with the word καὶ (kai, and), indicating that the pace has heightened, the story is speeding up, we are moving closer to the climax of this Gospel.
Christ is about to set out from Jericho to Jerusalem. From Jericho, the road is going to be uphill and more treacherous: remember that it is on this road between Jericho and Jerusalem that a certain man is mugged and left for dead until the Good Samaritan passes by (Luke 10: 25-37).
Jericho was a major resting place or stopping point on a main trade route, making it a lucrative and profitable location both for tax collectors and for bandits.
But Jericho has other significance: the walls of Jericho fell down at the call of the trumpets (see Joshua 6). So, in this reading, after Christ passes through the walls of Jericho, his call breaks down all the walls people erect around themselves, individually and collectively.
Who is Zacchaeus?
Certainly, Zacchaeus is not any run-of-the-mill tax collector. He is the ἀρχιτελώνης (architelonis), the chief tax collector, and so by contract had the right to collect revenues throughout this district. His name (Ζακχαῖος, Zakchaios) means pure, but his neighbours would have despised him, not only because they believed he squeezed the last drachma and the last lepta out of widows and children, but because they would also have seen him as a collaborator with the Roman administration.
There, a man who wants to see Christ is probably pushed to the back of the crowd for two reasons that count him out: he is small in stature, and he is a tax collector.
The physical problem shows how Zacchaeus is pushed to the margins by those who should have counted him into their social and religious community. He is of little stature not just physically, but socially too.
Can you imagine yourself as a little child trying to see a great parade or a football match when you were small?
Did everyone want to let you through?
Or did you not count? Did no-one stand aside for you?
No-one is going to stand aside for Zacchaeus. They belittle him, and they probably think he deserves it – after all, the taxes he collects support the Roman occupation and administration.
But Zacchaeus overcomes, rises above, his exclusion, by climbing the tree – is there a symbolic reference here to clinging to the Cross? In any case, Zacchaeus climbs the tree to see Jesus – something you could imagine a child doing, but surely not the sort of thing a well-paid civil servant should be seen doing?
Zacchaeus sees Jesus and Jesus sees Zacchaeus.
And Jesus invites himself not just to dine with Zacchaeus, but to stay with him: ‘Zacchaeus, make haste and come down, for I must stay at your house today’ (verse 5).
Normally, it is the potential host rather than the intended guest who does the inviting. So once again, Jesus the Guest becomes Jesus the Host.
Zacchaeus is delighted. But the good burghers of Jericho are unsettled. They murmur that Jesus is heading off to dine with sinners.
We are so self-righteous at times in our churches that I am worried we are in danger of being unwilling to welcome those who would be seen today as the little people.
One priest I know in a comfortable parish challenged his parishioners, who are very generous in their giving, especially when it comes to development agencies, mission agencies and what we once called Third World causes. He asked them how they would react if refugees or asylum seekers were moved into a vacant hotel or hostel in the parish on a Saturday night, and all of them presumed to come to church on the following Sunday morning.
In welcoming Jesus, Zacchaeus has what can only be described as a conversion experience.
The NRSV translation tells us that he promises to amend his ways and that, in the future, he will give half his possessions to the poor, and return anything extra he has squeezed out of people when he has been collecting taxes.
Unfortunately, the NRSV translation is a little inaccurate here. Zacchaeus makes no such promise about the future. He says, in the original Greek, that this is what he is doing in the present – the present tense is used.
If he is telling the truth, then Zacchaeus has been grossly misrepresented, misunderstood and libelled by his neighbours and within his own community, even at the point where he is dining with Jesus.
The present tense is important. For this day, on this day, Christ affirms that Zacchaeus too is a child of Abraham, that he too is an heir to those promises made long, long ago to Abraham.
Those who needed conversion were not Zacchaeus and others like him on the margins, who were in need of seeing people as Christ sees them.
Christ seeks out the sinners, the lost, those who are excluded, those counted out, and invites them to the heavenly banquet. Like Zacchaeus, they too are brought from the margins into the centre.
The one person everyone thought was outside, is on the inside as far as Christ is concerned. And those who think they are on the inside are in danger of finding that they are on the outside.
Are we welcoming enough, as individuals and as a Church?
How would we feel if Jesus came to our parish next weekend, but decided not to come to our church on Sunday morning, but to go somewhere else?
What if we were left without Christ being present in our church on Sunday morning … in either Word or Sacrament?
How often are we prepared to welcome Christ’s presence among us only in the way we choose, on our terms?
For those of us in what might be described as ‘High Church’ or Anglo-Catholic traditions, do we neglect Christ’s presence in the Word too often?
To those of us in what might be described as ‘Evangelical’ traditions, do we neglect Christ’s presence in the Sacrament too often?
May our faith and love continue to increase and to grow abundantly so that we count in those who are overlooked, those who are not counted in, those who are pushed to the margins.
Today’s Prayers (Tuesday 18 November 2025):
The theme this week (16 to 22 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘In the Shadow of the Carneddau’ (pp 56-57). This theme was introduced on Sunday with Reflections from Bishop Andrew John, who stepped down as Archbishop of Wales and Bishop of Bangor on 27 June.
.
The USPG Prayer Diary today invites us to pray:
Pray for scientists and other researchers who help us understand the challenges posed by climate change.
The Collect:
Lord God,
who taught Elizabeth of Hungary
to recognize and reverence Christ in the poor of this world:
by her example
strengthen us to love and serve the afflicted and the needy
and so to honour your Son, the servant king,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post-Communion Prayer:
Faithful God,
who called Elizabeth of Hungary to serve you
and gave her joy in walking the path of holiness:
by this eucharist
in which you renew within us the vision of your glory,
strengthen us all to follow the way of perfection
until we come to see you face to face;
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Inside Saint Margaret’s Church, the Anglican church in Budapest … Saint Margaret of Hungary is remembered on 18 November (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
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