07 September 2026

Dr Williams’s Library leaves
Bloomsbury after serving
theologians and church
historians for 300 years

Dr Williams’s Library first opened in 1730 and was on Gordon Square from 1890 until it closed in 2025 (Photograph: Patrick Comerford, 2026)

Patrick Comerford

It is always sad to see a library – particularly a library with a large collection related to theology, church history and religious studies – to close or to move away and to find it is no longer be accessible.

For over a century, Dr Williams’s Library was in Bloomsbury, where it was housed in the former University Hall on the west side of Gordon Square, beside the former Catholic Apostolic Church, now the Church of Christ the King. But the library closed within the past two years, and the collection has been moved to Manchester.

From 1890 until it closed in 2025, Dr Williams’s Library was housed in University Hall, built in 1848 to designs by the architect Thomas Leverton Donaldson (1795-1885), a pioneer in architectural education, a co-founder and President of the Royal Institute of British Architects and a winner of the RIBA Royal Gold Medal.

Donaldson was born nearby at 8 Bloomsbury Square, the eldest son of the architect James Donaldson (c 1756-1843). His maternal uncle, the architect Thomas Leverton (1743-1824), is said to have designed the south range of Bedford Square.

After attending King Edward Grammar School, St Albans, Donaldson trained as an architect and travelled widely. He found a clerical job at the Cape of Good Hope before joining an expedition to attack the French-owned island of Mauritius. He visited Italy and Greece in 1818-1823 with John Lewis Wolfe and WW Jenkins. Back in London, he joined his father’s practice and designed 4 Hamilton Place for Richard Bingham (1764-1839), 2nd Earl of Lucan, who had extensive estates in Co Mayo.

Donaldson’s first significant work was Holy Trinity Church, Brompton (1826-1829), in South Kensington. With Jacques Ignace Hittorff and Charles Robert Cockerell, he was a member of the committee formed in 1836 to determine whether the Parthenon or Elgin Marbles and other Greek statuary in the British Museum had originally been coloured.

Donaldson reworked substantial sections of the Wilkins building at University College London (UCL) and designed the Flaxman Gallery and library buildings. He also designed All Saints’ Church, Gordon Street (1842, closed 1909, destroyed by bombing 1940) and was involved in the Great Exhibition in 1851.

Donaldson pioneered the academic study of architecture and in 1841 he became the first Professor of Architecture at University College London, a post he held until 1865. He was a co-founder of the Royal Institute of British Architects in 1834, was its honorary secretary until 1839, then its foreign secretary for another 20 years.

He designed the institute’s Mycenaean lions medal with the motto Usui civium, decori urbium. He was awarded the institute’s royal gold medal in 1851 and was its president in 1863-1864. He was described by the Prince of Wales in 1879 as ‘the father of the Institute and of the profession’.

Thomas Leverton Donaldson designed the former library on Gordon Square as University Hall in 1848 (Photograph: Patrick Comerford, 2026)

Donaldson designed the one-time library on Gordon Square as a Hall of Residence for students of University College London, following an architectural competition. It was built in stone and brick in the late Gothic style in 1848-1849. It was built as University Hall to mark the passing of the Dissenters’ Chapels Act in 1844.

From 1853, University Hall was shared with Manchester New College. Henry Morley, professor of literature at University College and editor of Morley’s Universal Library was the principal of University Hall in 1882-1890.

Manchester New College acquired the lease in 1882 but moved to Oxford in 1890, the building was bought by the trustees of Dr Williams’s Charity to house their library.

The Revd Dr Daniel Williams (1643-1716), a leading nonconformist minister in Dublin and London, endowed the library in his will

The founder of the library, the Revd Dr Daniel Williams (1643-1716), was a leading nonconformist minister in both Dublin and London in the late 17th and early 18th century.

Williams was born into a Welsh family, probably in Wrexham, and his early plans to enter ministry were interrupted by the Restoration of Charles II and the Act of Uniformity (1662). After a few years preaching in England he moved to Ireland, where he was a domestic chaplain to Mary (Chambré) Brabazon, Countess of Meath in 1664-1667.

Williams was then one of the ministers of the Wood Street Chapel, near Whitefriar Street in Dublin, for 20 years, from 1667 to 1687. The chapel had its roots in early Puritans and Presbyterians and became one of the Dublin congregations that lead to the formation of the Non-Subscribing Presbyterian Church in Ireland and the Unitarian Church in Dublin.

As religious tensions heightened in Dublin during the reign of James II, Williams believed his life was in danger. He fled to London in 1687, and soon found an influential place amongst London Presbyterians, particularly after the death of Richard Baxter (1615-1691).

He was appointed minister to the Presbyterian congregation in Hand Alley, Bishopsgate, and despite repeated requests to return to Dublin, he remained at Hand Alley for the rest of his life. He received the degree of Doctor of Divinity in 1709 from the Universities of Edinburgh and Glasgow in recognition of his outstanding services to nonconformity.

Williams died at the age of 72 in January 1716 and was buried in Bunhill Fields. His congregation eventually moved towards Unitarianism, but has long since disappeared.

In his will, he left instructions for his trustees to house his collection as a public library for nonconformist ministers, tutors and students in the City of London. He also left bequests to Saint Thomas’s Hospital, the University of Harvard, and to support missionaries in Scotland, Ireland, and New England.

His trustees built and equipped a library that first opened in Red Cross Street, Cripplegate, almost 300 years ago in 1730. Over the years, the collections were enlarged with gifts of books, manuscripts and portraits. His original benefaction of about 7,600 books became a small part of a library that eventually extended beyond Puritanism to include Biblical subjects, church history, Byzantine studies, philosophy, literature and more.

The library’s original home was bought by the Metropolitan Railway Company and demolished in 1865. The library moved to Bloomsbury and was housed at No 8 Queen Square from 1865 to 1873. It then moved into premises designed by the architect Thomas Chatfeild Clarke (1829-1895) in Grafton Street, now Grafton Way, off Tottenham Court Road.

Dr Daniel Williams remembered in a plaque at the entrance to the former library (Photograph: Patrick Comerford, 2026)

When Manchester New College moved to Oxford, the library’s trustees acquired University Hall, Gordon Square, in 1889 and the library moved there in 1890. The library had close ties with Unitarians and several of its first directors were ministers associated with Newington Green Unitarian Church, London's oldest Nonconformist place of worship still in use.

The Revd Robert Travers Herford (1860-1950), librarian of Dr Williams’s Library from 1914 to 1925, was a scholar of rabbinical literature, and he was one of the first Christian scholars of the Pharisees to take a neutral view between Talmud and New Testament. He is commemorated by a blue plaque on the façade of the building. His brother, the Revd Ulric Vernon Herford (1866-1938), was one of the most colourful and eccentric Unitarian ministers in Oxford. He was a Unitarian minister in Oxford in the 1890s before seeking consecration by the Nestorian Church in India as Metropolitan Mar Jacobus I in 1902, and then formed the Evangelical Catholic Church.

After a V-1 flying bomb destroyed Essex Hall, the headquarters of the General Assembly of Unitarian and Free Christian Churches, the library offered rooms to displaced workers, and they stayed there for 14 years, until 1958. In 1976, the library acquired the library of New College London, which until then had trained Congregationalist ministers.

Dr Williams’s Library closed in 2025 and its copy of Shakespeare’s First Folio was sold by Sotheby’s at auction in 2006 for £2.8 million. After a prolonged discussion, the trust agreed to house its collection in the John Rylands Library at the University of Manchester, and the Library moved to Manchester in 2024-2025.

Meanwhile, Manchester New College, which moved from Gordon Square to Oxford in 1889, later became Harris Manchester College and became a constituent college of the University of Oxford in 1996.

The Revd Robert Travers Herford was the librarian of Dr Williams’s Library in 1914-1925 (Photograph: Patrick Comerford, 2026)

As for the Wood Street congregation where Williams ministered in Dublin for 20 years, it was joined in 1762 by the Dissenters of Mary’s Abbey and together they moved to Great Strand Street where a new meeting house opened in 1764. They were joined there in 1787 by the Cook Street congregation.

In the 1850s, the Strand Street congregation decided that it needed a new church on a more prominent street. The Unitarian Church on Saint Stephen’s Green, Dublin, opened in June 1863, and it was joined by the Eustace Street congregation in 1867.

The Saint Stephen’s Green congregation in Dublin is part of Non-Subscribing Presbyterian Church of Ireland and also maintains links with Unitarians in England, Scotland and Wales through the General Assembly of Unitarian and Free Christian Churches.

The Unitarian Church on Saint Stephen’s Green … the spiritual heir to the ministry of Daniel Williams in Dublin in the late 17th century (Photograph: Patrick Comerford)

Daily prayer in Ordinary Time 2026:
122, Monday 7 September 2026

‘On another sabbath he entered the synagogue and taught, and there was a man there whose right hand was withered’ (Luke 6: 6) … ‘Healing Hands’, a sculpture by Shane Gilmore in Ennis, Co Clare (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and the week began with the Festival of Creation in Christ or the Fourteenth Sunday after Trinity (Trinity XIV, 6 September 2026).

Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

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

A Hamsa Hand from the Old Jewish Quarter in Prague with a prayer attributed to Rabbi Yehuda ben Bezalel Lewa ‘Maharal’ (Photograph: Patrick Comerford)

Luke 6: 6-11 (NRSVA):

6 On another sabbath he entered the synagogue and taught, and there was a man there whose right hand was withered. 7 The scribes and the Pharisees watched him to see whether he would cure on the sabbath, so that they might find an accusation against him. 8 Even though he knew what they were thinking, he said to the man who had the withered hand, ‘Come and stand here.’ He got up and stood there. 9 Then Jesus said to them, ‘I ask you, is it lawful to do good or to do harm on the sabbath, to save life or to destroy it?’ 10 After looking around at all of them, he said to him, ‘Stretch out your hand.’ He did so, and his hand was restored. 11 But they were filled with fury and discussed with one another what they might do to Jesus.

Father Michael Lapsley standing at the altar and presiding at the Eucharist in Saint George the Martyr, Silvertown, Cape Town, last month

Today’s Reflections:

This morning’s Gospel reading (Luke 6: 6-11) tells another story of healing in a synagogue and on the Sabbath.

At one time, not having two functioning hands was an impediment to ordination to the priesthood in the Roman Catholic Church. A priest without hands was regarded as unable to take the bread and wine in his hands at the words of institution, to raise them at the elevation, to distribute them at the Eucharist, to pronounce absolution, or to give a blessing.

In a similar way, not being able to stand on one’s own two legs was also an impediment, seen as stopping a priest from standing at the altar and presiding at the Eucharist.

Father Michael Lapsley, a Facebook friend, is a New Zealand-born Anglican priest in South Africa. At the height of apartheid, he was a university chaplain in Durban. At the time of the Soweto uprising and killings 50 years ago in 1976, he began to speak out on behalf of schoolchildren who were being shot, detained and tortured. His activism resulted in his expulsion from South Africa. He continued his studies in exile in in Lesotho, and became a chaplain to the African National Congress.

He moved to Zimbabwe in 1982, and there in 1990, three months after Nelson Mandela’s release from prison, he was sent a letter bomb. He lost both hands and the sight in one eye in the blast, and was seriously burnt. He was about to become a parish priest in Bulawayo. Instead, he spent months on end in hospitals first in Harare and then in Australia.

When he returned to Zimbabwe, his bishop had given the parish to someone else. ‘He looked at me and said, But you are disabled now. What can you do?’ He replied: ‘I think I can be more of a priest with no hands than I ever was with two hands.’

Archbishop Desmond Tutu invited him to work in his diocese, telling him, ‘I have a priest who’s deaf, one who’s blind, now one with no hands, come and work in my diocese.’

Father Michael has continued as a priest, working with the Truth and Reconciliation Commission, helping to set up the Institute for Healing of Memories in Cape Town, and creating the International Network for Peace to promote effective and nonviolent solutions to terrorism.

He has been a canon of the cathedral in both Cape Town and Edmonton, Canada, vice-president of the South African Council of Churches (2014-2017), and has been honoured with honorary doctorates and medals. Nelson Mandela said of him, ‘Michael’s life … is part of the tapestry of the many long journeys and struggles of our people.’

‘I can’t shake hands,’ he once told Chris Chivers of The Tablet, ‘but I do love hugs.’

I have a Hamsa Hand from Josefov, the Old Jewish Quarter in Prague, hanging above the kitchen door in Stony Stratford. The small Hamsa Hand points down and is decorated with an eye and some fish.

Some years ago, in Hamsa, a kosher and Middle Eastern restaurant in Kraków, I learned how the Hamsa is a popular talisman throughout the Middle East, a sign of protection and blessing. An introductory leaflet said the Hamsa hand ‘helps you make the right choices, find friends and in times of doubt gives us hope that everything will work out.’

The Hamsa Hand is used as a symbol throughout the Middle East, among Jews, Muslims and some Christians as a protective sign. The Hamsa Hand, particularly the open right hand, also represents blessings, power and strength. It is a common symbol in jewellery in the Middle East and is also painted on the walls of houses or on the doorways of rooms.

The Hamsa Hand has a wide variety of names and variant spellings, including hamesh, hamsa, chamsa, and khamsa. Different Jewish traditions identify it as the ‘Hand of Miriam,’ the sister of Aaron and Moses, while many Muslims refer to it as the ‘Hand of Fatima.’

The Hamsa Hand has two main styles. One is shaped like a regular hand, the other has two symmetrical thumbs. The second style is the most popular, and the hamsa can be worn facing up or down.

It is difficult to pinpoint when the Hamsa Hand emerged in Jewish culture, although it is clearly a symbol that is Sephardic in nature. Jews might have used the hamsa to invoke the hand of God, or to counteract the Evil Eye with the eye embedded in the palm of the hand. It is often worn as a pendant on a necklace but also is found on key chains, house decorations, baby carriages, and other jewellery items.

Some hamsa hands contain images of fish, referring to a saying in the Talmud by Rabbi Yose son of Hanina that the descendants of Joseph, who received Jacob’s blessing of multiplying like fish in Genesis 48: 16, are protected from the Evil Eye like fish. He explains: ‘the water covers the fish of the sea so the eye has no power over them’ (Berakhot 55b).

Other images that have found their way into the hamsa include the Star of David, prayers for travellers, the Shema, the blessing over the house, and the colours red and blue.

The meaning of the Hamsa Hand has a variety of interpretations, but the name hamsa seems to come from the five fingers of the hand. In Hebrew, the number five is hamesh and the fifth letter of the Hebrew alphabet, (ה), is one of God’s holy names, an abbreviation for Hashem, which means ‘The Name’ and is a way of saying God without actually saying the name of God.

It can also represent the five books of the Torah or the five senses used to praise God.

The symbol of the hand appears in Kabbalistic manuscripts and amulets, doubling also as the Hebrew letter Shin (ש), the first letter of Shaddai, one of the names referring to God. In these variations of the hamsa, the index and middle fingers, and the ring and small finger, are joined, giving three upward strokes and the shape of the letter shin (ש). This calls on the all-sufficiency of Shaddai, ‘the Almighty,’ a name for God, to impart the blessing.

Some writers say the Hamsa has been present in Judaism since Biblical times, and cite Deuteronomy 5: 15, where it refers to the ‘strong hand’ of God who led the people out of slavery in Egypt.

Later, in late antiquity, the Byzantine period, and even in mediaeval Europe, including mediaeval Spain, the Hamsa Hand is seen in Jewish art as God’s hand reaching down from heaven.

In the Middle Ages, the Hamsa Hand became associated particularly with the medical arts, and was displayed by Maimonides as a token of the healings he sought to obtain from God and the orderly Creation. It has also been traditionally combined with the eye symbol, but this does not add any potency to either symbol used separately.

One of the most prominent early appearances of the Hamsa Hand is the image of a large open hand that appears on the Puerta Judiciaria (Gate of Judgment) of the Alhambra in southern Spain.

Some historians, including Shalom Sabar, argue that after the Jewish expulsion from Spain in 1492, exiled Jews used the hamsa as a sign of protection and ‘as a distinctive sign of the priesthood, especially when they wished to show that a person was of priestly descent ...’

The use of the hamsa in Jewish culture has been intermittent. It was often used by Sephardic Jews in the late 19th and early 20th centuries, but it was used less and less over time into the mid-20th century.

Among Jewish people, the hamsa has become a respected, holy and common symbol. It is used in the ketubot or marriage contracts, as well as items that dress the Torah such as pointers, and the Passover Haggadah.

In the kabbalah, the hamsa is the symbol of an extended hand and literally means ‘fivefold,’ from chamesh, five. It is usually depicted in an artificially stylised form, with the thumb and the small finger at identical lengths and the hand in a symmetrical shape rather than a left or right or right.

The first meaning is extending one’s hand towards another in a gesture of peace, blessing and fellowship. From this meaning is derived its symbolism for communal prayer, one for another, and particularly the two prayers of initiation and restoration.

From these meanings are derived its use as a symbol of welcome and of healing, including physical healing. It is said, therefore, that anyone who displays the Hamsa Hand has a responsibility to pray continually for those who may view it.

However, the power of the universal gesture is that the universal energy field, which works through order rather than force, is most easily transmitted through the hands. From this fact is derived the principle that smikhah (the ‘laying on of hands’) can physically confer benefits. It takes from what belongs to the giver, including status, authority, and leadership among others, health, vitality, and peace within oneself, and gives it to the receiver.

Some interpretations say the hands are depicted with the fingers spread apart to ward off evil, or closed together to bring good luck, that fingers point up to ward off evil and down to bestow blessings.

The left hand is often regarded as unclean in Middle Eastern cultures because of its function in personal cleanliness. The man in this morning’s Gospel reading is not merely ‘down on his luck’ but he is constantly forced into a state of ritual uncleanliness because of his withered right hand.

In his gestures to this man in the synagogue, Jesus uses his hand as a symbol of welcome and of healing, including physical healing.In his invitation to this man, ‘Come and stand here,’ Jesus calls him from the margins into a full place in the heart of the community of faith. Jesus has status, authority, and leadership among others, health, vitality, and peace within himself, and he gives these to those he heals and restore. Through taking his full place, the man finds healing and restoration.

A hand as a decorative door knocker on Souliou Street in Rethymnon, Crete (Photograph: Patrick Comerford)

Today’s Prayers (Monday 7 September 2026):

In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 6-12 September 2026 (pp 36-37), is ‘Turning Pain into Glory’. This theme was introduced yesterday with a Reflection by Nolene Sheppard, Leader of a Women’s Empowerment Group, Magnificat, and Ukraine Aid Project Support Lead at Saint Thomas à Becket, Hamburg, Germany.

The USPG Prayer Diary today (Monday 7 September 2026) invites us to pray:

Father in heaven, giver of life, I thank you for my breath and for making me in your image and likeness. Walk with me today and help me to live in the strength and wisdom you give.

The Collect of the Day:

Almighty God,
whose only Son has opened for us
a new and living way into your presence:
give us pure hearts and steadfast wills
to worship you in spirit and in truth;
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:

Lord God, the source of truth and love,
keep us faithful to the apostles’ teaching and fellowship,
united in prayer and the breaking of bread,
and one in joy and simplicity of heart,
in Jesus Christ our Lord.

Additional Collect:

Merciful God:
your Son came to save us
and bore our sins on the cross:
may we trust in your mercy
and know your love,
rejoicing in the righteousness
that is ours through Jesus Christ our Lord.

Yesterday’s reflections

Continued tomorrow

He said to him, ‘Stretch out your hand.’ He did so, and his hand was restored (Luke 6: 10) … the ‘Wishing Hand’ sculpture by Linda Brunker at the Department of Education on Marlborough Street, Dublin (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

A Hamsa Hand used to serve food in the Hamsa restaurant in Kraków (Photograph: Patrick Comerford)