Showing posts with label Unitarianism. Show all posts
Showing posts with label Unitarianism. Show all posts

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)

08 June 2026

Daily prayer in Ordinary Time 2026:
32, Monday 8 June 2026

The Berliner Dom in Berlin, popularly known as Berlin Cathedral … the images inside the dome illustrate the Beatitudes (Photograph: Patrick Comerford)

Patrick Comerford

We are in Ordinary Time in the Church Calendar, and yesterday was the First Sunday after Trinity (Trinity I, 7 June 2026). The calendar of the Church of England in Common Worship today recalls Thomas Ken (1637-1711), Bishop of Bath and Wells, Nonjuror, Hymn Writer.

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.

‘Blessed are those who mourn, for they will be comforted’ (Matthew 5: 4) … a child’s painting in Ukrainian Space in Budapest (Photograph: Patrick Comerford)

Matthew 5: 1-12 (NRSVA):

1 When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2 Then he began to speak, and taught them, saying:

3 ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven.

4 ‘Blessed are those who mourn, for they will be comforted.

5 ‘Blessed are the meek, for they will inherit the earth.

6 ‘Blessed are those who hunger and thirst for righteousness, for they will be filled.

7 ‘Blessed are the merciful, for they will receive mercy.

8 ‘Blessed are the pure in heart, for they will see God.

9 ‘Blessed are the peacemakers, for they will be called children of God.

10 ‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

11 ‘Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.

12 ‘Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.’

‘Blessed are those who mourn, for they will be comforted’ (Matthew 5: 4) … ‘Divine Teardrop’ by Peter Cassidy in an exhibition in Wexford in 2016 (Photograph: Patrick Comerford)

Today’s Reflection:

The Gospel reading at the Eucharist today (Matthew 5: 1-12) begins a series of weekday readings from the Sermon on the Mount, beginning with the Beatitudes. The scene opens with Christ leaving the crowds and climbing up the mountain, like Moses in the Book Exodus leaving the crowd behind him, and climbing Mount Sinai. In the Sermon on the Mount in Chapters 5 to 7, Saint Matthew presents us with a covenant renewal document.

The Beatitudes are a declaration of the happy or fortunate state of the children of God who possesses particular qualities, and who, because of them, will inherit divine blessings.

It is interesting to compare the delivery of the Beatitudes to the delivery of the Ten Commandments. Here we have the renewal of the covenant, and a restatement, a re-presentation, of who the Children of God are.

Just as we sometimes find the Ten Commandments grouped into two sets, so we might see the Beatitudes set out in two groups of four, the first four being inward looking, the second four being outward looking.

We might see the first four Beatitudes as addressing attitudes, while the second four deal with resulting actions.

Are they ethical requirements for the present?

Or are they eschatological blessings for the future?

Or are they are statements of present fact, identifying the qualities of a child of God and the consequent blessings that follow?

Few of us, I imagine, are ever going to commit murder.

But we all get ‘angry with a brother’ sooner or later.

The Sermon on the Mount exposes our own present reality in a very stark and real way, and the Beatitudes are a core text for Dietrich Bonhoeffer in The Cost of Discipleship and in the writings of towering Christian figures such as Dorothy Day, Martin Luther King, Thomas Merton and Oscar Romero.

Father Brian D’Arcy once recalled during a radio interview how Dorothy Day once spoke of how her fellow Roman Catholics went to confession regularly and confessed to ‘breaking’ one of the Ten Commandments, but she wondered how often they confessed to ‘breaking’ one of the Eight Beatitudes.

Μακάριοι (Makárioi): Does this mean ‘blessed’? Archbishop Makarios was the President of Cyprus in 1974 when he was deposed in a coup that was followed by the Turkish invasion of the island. ‘His Beatitude’ is a term of respect for archbishops and metropolitans in the Orthodox Church.

The word ‘blessed’ is not the best translation for μακάριος (makários). ‘Fortunate,’ ‘well off,’ or ‘happy’ might fit better.

Christ is telling those who hear him that they are fortunate to be this way. They are fortunate to possess these qualities of life. Why? Because it means they inherit the blessings or fortunes of God’s promised kingdom.

The Beatitudes are culturally embedded in our society, in our literature, in our arts. They are so familiar that we all understand the irreverent humour found in a scene in Monty Python’s The Life of Brian.

‘Blessed are the Meek’ – which means the humble, patient, submissive and gentle – is misheard in The Life of Brian as: ‘Blessed is the Greek – apparently he’s going to inherit the earth.’ When they finally get what Jesus actually says, a woman says, ‘Oh it’s the Meek … blessed are the Meek! That’s nice, I’m glad they’re getting something, ’cause they have a hell of a time.’

The political activist and agitator Reg then says: ‘What Jesus blatantly fails to appreciate is that it’s the meek who are the problem.’ This sums up the growing annoyance of the violent with the peaceful attitude of Christ. But it also highlights that the Beatitudes are about ordinary, everyday people.

Too often we see the saints celebrated by the Church as martyrs and apostles, missionaries and hermits, bishops and theologians. How often do we see them as ordinary, meek, everyday people, the people who too often are dismissed as problems, who are living with problems, who often go without attention from politicians and activists alike?

The mother and child separated at birth in the ‘mother and baby’ home and blocked at every stage as they tried to find each other.

The middle-aged mother who hopes that life is going to get better as the years move on, but then finds instead every waking hour is devoted to an adult child with special needs, or to an elderly parent who now needs to be looked after like a child.

The couple filled with faith but afraid to come to church, marginalised because of their colour, class, language, marital status or sexuality.

The lone protester who stands outside a government office or embassy, ignored by those inside and berated outside by passing, hooting motorists, but who knows right is on her side … ‘Blessed are those who hunger and thirst for righteousness.’

If the Church is a sign of the Kingdom of God, a foretaste of that heavenly liturgy, how does our life as the Church, in the parish and in the diocese, offer solace, comfort, a foretaste, hope for the meek, the downtrodden, the lonely, the oppressed, who are praised in the Beatitudes and who are invited as part of the great multitude, the countless number from every nation, tribe, people and language, to gather before the Lamb on the throne?

‘Blessed are the poor in spirit … those who mourn … the meek … those who hunger and thirst …’

May theirs be the kingdom of heaven, may they be comforted, may they inherit the earth, may they be filled.

‘Blessed are the merciful … the pure in heart … the peacemakers … those who are persecuted for righteousness’ sake …’

May we be generous in showing mercy, may we see God, be called children of God, find ourselves in the kingdom of heaven.

Blessed are we even when others revile us for standing up for these values … when we stand up for those values, may we rejoice and be glad.

Writing on the Financial pages of The Guardian many years ago (17 January 2011), Terry Macalister wrote: ‘From Tolstoy to Dostoevsky to Chekov, if anyone can tell a good story it’s the Russians.’ Well, in Chapter 2 of Boris Pasternak’s great Russian novel Doctor Zhivago, we meet Larissa Feodorovna Guishar, who ‘was not religious’ and ‘did not believe in ritual,’ but was startled by the Beatitudes, for she thought they were about herself.

How do we apply the Beatitudes to ourselves, to our own lives?

The reredos in the Unitarian Church, Dublin, is inscribed with the Beatitudes, one on each panel (Photograph: Patrick Comerford)

Today’s Prayers (Monday 8 June 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 7 to 13 June 2026 (pp 8-9), is ‘Safe Churches in Zambia’. This theme was introduced yesterday with a programme update from Fran Mate, Senior Regional Manager for Africa, USPG.

The USPG prayer diary today (Monday 8 June 2026) invites us to pray:

Lord of love, thank you for the challenge that ‘documents alone will not keep people safe.’ Stir clergy and congregants alike with courage to act, wisdom to protect, and compassion to care.

The Collect:

O God, from whom all blessings flow,
by whose providence we are kept
and by whose grace we are directed:
help us, through the example of your servant Thomas Ken,
faithfully to keep your word,
humbly to accept adversity
and steadfastly to worship you;
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:

God, shepherd of your people,
whose servant Thomas Ken revealed the loving service of Christ
in his ministry as a pastor of your people:
by this eucharist in which we share
awaken within us the love of Christ
and keep us faithful to our Christian calling;
through him who laid down his life for us,
but is alive and reigns with you, now and for ever.

Yesterday’s Reflections

Continued Tomorrow

‘Blessed are the pure in heart, for they shall see God’ (Matthew 5: 8) … a window in Saint Mary’s Collegiate Church, Youghal, Co Cork (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

07 April 2026

Conway Hall in Bloomsbury
and its origins in a radical
Unitarian chapel in the 1820s

The Theobald’s Street entrance to Conway Hall … its story dates back to a group of Unitarian dissenters in the late 18th and early 19th centuries (Photograph: Patrick Comerford, 2026)

Patrick Comerford

I was visiting a number of churches in the Hatton Garden and Holborn area in London recently, including Saint Alban’s Church, Holborn, Saint Etheldreda’s Church on Ely Place, the City Temple near Holborn Viaduct and Saint Peter’s Italian Church on Clerkenwell Road, facing the top end of Hatton Garden.

While I was walking back to Euston Station, I also found myself at the Theobald’s Road entrance to Conway Hall. I had written about Conway Hall in the past when I was visiting Red Lion Square, and about both the statue of Fenner Brockway by Ian Walters and the violent death of Kevin Gately, a young student, during a protest against fascism and racism in 1974.

Conway Hall describes itself as a home for humanism and is the base for the Conway Hall Ethical Society, whose aims includes the study of ethical principles based on humanism and free thought.

It was named after Moncure Daniel Conway, an anti-slavery campaigner, outspoken supporter of free thought and biographer of Thomas Paine. The hall and building were designed by F Herbert Mansford and were built in 1929. But they are the spiritual or social heirs of the former South Place Chapel, which was opened in Finsbury in 1824, and their origins can be traced back to radical Unitarian and Universalist chapels and pastors in that part of London in the 17th and 18th centuries.

The Conway Hall Ethical Society is devoted to free religious thought and ethical inquiry. It trace its beginnings to a small chapel on the east rim of the City of London. After 30 years, the society moved to a building in Finsbury that was its home for a 105 years, and then, in 1929, it moved its present site in Red Lion Square, Bloomsbury.

The founder was the Revd Elhanan Winchester (1751-1797), who was born near Boston, Massachusetts. He taught himself Hebrew Greek, Latin and French, and grew up in the harsh Calvinism. By 19, he was preaching about election, reprobation, and everlasting torment. A personal awakening came brought about in a rebuke during a casual encounter and in time he was preaching universalism and the final restoration of all things. By 30, he was filling one of the largest churches in Philadelphia and in 1787 he moved to England.

English Nonconformity had never heard of Universalism, but many Baptist pulpits in London were open to him. At 42, he was a popular preacher and a prolific writer of sermons, hymns and tracts, and in 1793 his adherents found a building in Parliament Court, off Artillery Row, close to Middlesex Street (Petticoat Lane) and Liverpool Street station.

His congregation was made up of seceders from various Calvinist chapels. Winchester called his congregation Philadelphians and he stayed at Bishopsgate for 18 months, until he returned to America in 1794. He died in Hartford, Connecticut, in 1797, at the age of 46.

The second minister of the Bishopsgate congregation, the Revd William Vidler (1758-1812), was born in Battle, near Hastings. The son of a mason and bricklayer. At 19 he joined a local Independent or Congregational chapel. He moved around the Sussex villages, preaching and baptising in the open air.

On a preaching journey to London and the Midlands, he came upon Winchester’s writings and was invited to preach at Parliament Court. Vidler was soon recognised in London as recognised as leader of the scattered Universalists but he moved steadily to the Unitarian position. Many members left the chapel in Parliament Court because of his Unitarian opinions, and his stipend fell by more than 60%, but he worked hard to rebuild his congregation. He died in 1812, and his funeral was held in the Gravel Pit chapel.

His successor, the Revd William Johnson Fox (1786-1864), was involved at an early age in unionising weavers in Norwich and at 20 he entered the Independent College in Homerton. His first chapel was in Fareham, Hampshire, but by the age of 24 he had moved to the general Unitarian position, and in 1812 he became the minister of a unitarian (Presbyterian) chapel in Chichester for five years.

Fox was called to the Parliament Court Chapel when William Vidler died and was installed in 1817 at the age of 31. He was radical in politics and in theology, and his chapel was always filled and was financially prosperous. He married Eliza Florance in Saint George’s in the East in 1820.

The exterior of the former South Place Chapel in Finsbury, which opened in 1824 (StewE17 - Own work, CC BY-SA 4.0)

Fox laid the foundation-stone for a new chapel in South Place, Finsbury, in May 1823, and it opened on 1 February 1824. The former Parliament Court was later transformed into Sandy’s Row Synagogue.

The new South Place Chapel was a centre of liberal religion and intellectual activity, he spoke regularly on progressive causes, including education, the civil rights of Catholics and Jews, the repeal of the Test Acts, and women’s suffrage, and he was a founder of the Unitarian Association.

Fox’s influence in London expanded rapidly and his South Place congregation included families and people prominent in the City and in public life. His Sunday sermons became lectures and addresses. They were prepared in full shorthand notes, and for publication they were usually copied out by Eliza Flower, his devoted amanuensis.

In time, the ties that bound him to the Unitarian Association were wearing thin, as his religious ideas became far too radical for the general body of Unitarians whose theological beliefs still kept within the framework of biblical authority.

During the early 1830s, the important question was whether the minister’s independence, personal and intellectual, was becoming threat to the unity of the congregation. Eliza Flower became the central figure of a crisis in 1834. When Benjamin Flower died in 1829, he entrusted his daughters Eliza and Sarah to the care of Fox, his friend and neighbour. Eliza was a gifted musician while Sarah was known as poet and hymnwriter, and the author of ‘Nearer, my God, to thee’.

Fox’s friendship with Eliza Flower led to the breakup of his marriage and caused a crisis in South Place Chapel. He challenged the right of members of the congregation to interfere with his domestic affairs. Although there was no charge of impropriety, the complainants rejected Fox’s advocacy of divorce in cases of incompatibility. A large majority in the congregation exonerated Fox and asked him to withdraw his resignation, but 50 families withdrew, the chapel lost120 members of the congregation, Fox’s stipend was cut, and five other Unitarian ministers censured him.

The way the scandal unfolded and was handled led to a change in Fox’s ministerial character, and his addresses lost the tone of sermons. Eliza Flower took charge of his household and the care of his three children, and they moved into a cottage in Craven Hill, close to Bayswater, then a rural district and an inconvenient distance from South Place. There they stayed four years, until 1839, when they moved to Queen’s Square, Westminster. Sarah Flower Adams died in 1846 at 40; Eliza died in 1848 at 45. For about 10 years Fox then lived at Charlotte Street, Bedford Square, and then in Sussex Place, Regent’s Park.

Fox was the Liberal MP for Oldham from 1847 to 1862. He offered to resign from South Place when he was first elected an MP, but the society did not accept his resignation until 1852. Fox and his wife Eliza were reunited for a time before he died on 3 June 1864 at the age of 78. His memorial service was conducted by Dr Moncure D Conway who had become Fox’s successor at South Place.

There was an interval of 12 years between Fox’s resignation in 1852 and Conway’s arrival, and some of the ministers who filled the pulpit for short periods included the Revd Newenham Travers, who had resigned his Anglican orders and was there for two years; the Revd Henry Ierson, whose theology was out of key, but who continued for four years; and the Revd HH Barnett from Bristol, who resigned telling the South Place congregation: ‘You want a very different minister; I want a very different congregation.’

The interior of the former South Place Chapel in Finsbury, which opened in 1824 (StewE17 - Own work, CC BY-SA 4.0)

The society seriously considered dissolving itself in 1863, but the Revd Dr Moncure Daniel Conway (1832-1907) was in England that summer, and his arrival altered the outlook. He first entered the Methodist ministry, but left Methodism when he was at Harvard Divinity School, then the dominant Unitarian seminary.

He was still in his early 20s when he took charge of a Unitarian congregation in Washington. His outspoken advocacy of abolition brought a quick end that work and he moved to Cincinnati. At the start of the Civil War in 1861, he gave up his church to devote himself to the cause of Emancipation, and edited an abolitionist paper in Boston. A Sunday address at South Place introduced him to the remnant of Fox’s congregation, and the prelude to a ministry of 20 years from 1864, at the age of 32.

The South Place congregation had dwindled and the chapel was heavily in debt. His success was immediate, many families return, the financial basis was quickly restored, and by the close of the 1860s Conway had established himself and South Place had regained much of its former reputation as a centre advanced thought and progressive social activity.

Conway introduced an alternative to the Bible reading, and began to replace prayer with meditative reading. The interior of the chapel was remodelled in the early 1870s, the high pews were replaced by movable seats, a new organ was installed and a new hymnal was introduced. Conway’s religious philosophy had moved on, the Sunday services shed the remaining forms of liberal orthodoxy, and the chapel became the South Place Religious Society.

Conway first retired in 1885, with seven farewell discourses, and sailed for New York. The chapel faced great difficulties finding a new of minister or leader. Dr Stanton Coit changed the name from the South Place Religious Society to the South Place Ethical Society. He resigned in 1891, founded the West London Ethical Society, and later set up the Ethical Church in Bayswater, where he ministered until old age.

Meanwhile, Conway had kept in contact with South Place and was invited to return for a second term at the age of 60. The society celebrated its centenary in 1893 with a series of Sunday addresses, but Conway tended to withdraw from the general activities of the Chapel, confined himself to Sunday duty, and finally retired in 1897, a few weeks after Queen Victoria’s diamond jubilee.

The committee cast the net widely for the Sunday meetings, and the names included Prince Kropotkin, George Bernard Shaw, GK Chesterton, JM Robertson, John A Hobson, Herbert Burrows and Joseph McCabe, and, from the early 1920s, Dr. Cecil Delisle Burns.

The statue of Fenner Brockway (1888-1988) by Ian Walters in Red Lion Square in Holborn (Photograph: Patrick Comerford)

After World War I, the chapel and freehold were sold in 1920 to the School of Oriental Studies, and a new site was bought and Conway Hall was built on Red Lion Square, and F Herbert Mansford was the architect. The last Sunday meeting in the old chapel was held in March 1926, 102 years after it was opened by WJ Fox. For three years, the Sunday meetings were held in the lecture theatre of the School of Oriental Studies.

Conway Hall opened on Monday 23 September 1929. Sunday mornings were largely devoted to international and Labour problems, as well as philosophy, morals and religion, with a noticeable absence of topics related to the Bible.

Conway Hall opened half-way between the end of World War I and the outbreak of World War II. Fox’s ministry spanned 35 years, and Conway’s two periods made 25. Later speakers and lecturers would include George Orwell, Bertrand Russell, Jacob Bronowski, Fred Hoyle, Laurens van der Post, Alex Comfort, Fenner Brockway, Jonathan Miller, Bernard Crick, AC Grayling and Roger Penrose.

Meanwhile, in 1935, 20 members of the society signed a document stating that Conway Hall was their regular place of worship, and it was therefore certified for marriages by the Registrar-General until 1977 when the Deputy Registrar-General ruled that the hall could not be used for weddings under the terms of the Places of Worship Registration Act after Lord Denning, that marriages could only be solemnised in places whose principal use is for the ‘worship of God or [to do] reverence to a deity’.

Another name change took place in 2012 when it became the Conway Hall Ethical Society. Conway Hall today has a charming wood panelled hall and is a venue for concerts, plays, talks and functions, alongside regular events, such as the Sunday Assembly on the first and third Sunday of each month. The building also houses the Humanist Library and Archives. Access to the library is by appointment, Sunday to Thursday, 10 am to 5 pm.


Red Lion Square in London, with Conway Hall in the distance to the left (Photograph: Patrick Comerford)

04 October 2025

Four churches or chapels
in Bicester tell the stories
of Methodists and of
Dissenters in Bicester

Bicester Methodist Church on the corner of Sheep Street and Bell Lane was built in 1927 (Photograph: Patrick Comerford, 2025)

Patrick Comerford

During my recent walkabouts in Bicester, I have visited both Saint Edburg’s Church, the Church of England parish church, and the Church of the Immaculate Conception, the Roman Catholic parish church.

I also went in search of the site of the pre-Reformation Augustinian priory in the Oxfordshire market town. Little remains of the original Priory but excavations and written accounts have provided a picture of the priory and what life was like there.

Old Place Yard with its turreted dovecote, is believed to occupy part of the site of the 12th century priory. The present dovecote at Old Place Yard was heavily altered in the 1960s after the original structure and stable buildings were damaged in a fire in the 1960s.

But as I walked around I found four other churches or chapels in Bicester: two Methodist churches, one still active and the other now a shop on Sheep Street; a former Congregational church on Chapel Lane; and the unusual Dissenters’ chapel in the cemetery beside Saint Edburg’s Church.

A cross embedded in the brick work on the north side of Bicester Methodist Church (Photograph: Patrick Comerford, 2025)

Bicester Methodist Church in the centre of the town is at the end of Sheep Street on the corner with Bell Lane. It was built in 1927 to replace the original Methodist church on the opposite side of Sheep Street, and was originally known as the Grainger Hargreaves Memorial Church.

Methodism in Bicester began after a Mrs J Bowerman was ‘awakened’ while she heard John Wesley preaching in Brackley in Northamptonshire, close to Banbury, Bicester and Buckingham, in 1748. When she and her husband settled in Bicester, they first attended Saint Edburg’s Church, but they soon arranged for the Methodist minister in Brackley to visit Bicester. A room in a farmhouse on what became the site of the later Wesley Hall was used for those early services, and a building in Sheep Street was licensed as a chapel in 1816.

As the Methodism grew in Bicester, it was threatened with schism. In May 1843, preachers of the Primitive Methodists or ‘Ranters’ in Oxford began to preach in the Market Square and attempts by local people to stop them preaching created a disturbance.

Over time, two separate branches of Wesleyanism emerged in Bicester. One stayed on the site of the farmhouse and eventually built what became the Wesley Hall; the other bought a site in North Street and built a chapel there in 1840. A schoolroom was added 40 years later. The chapel was enlarged, new seats were installed in 1892 and the gallery was added, and an organ was installed in 1904.

The two separate churches eventually outgrew their buildings and outgrew their differences. They came together in 1890 and formed the United Methodist Free Church. They decided to build one shared church, a site was acquired by 1919 and a row of cottages at 72-78 Sheep Street was demolished to clear the site for the church. The old chapel in North Street was sold in 1925 to the Jersey Lodge of Masons and became the Masonic Weyland Hall.

Wesley Hall on Sheep Street, Bicester, is now a bedding and furniture shop (Photograph: Patrick Comerford, 2025)

The Wesley Hall in Sheep Street continued to be used as a church until the new one was built. It was then used as a church hall and as a Sunday School until a new hall was built behind the new church. Wesley Hall was sold to Woolworths in 1955. It later became Coxeters furniture shop and is now Home Comforts.

When the new church opened in 1927, it was named the Grainger Hargreaves Memorial Church in memory of the Revd Grainger Hargreaves (1855-1923) who had spent many years of his ministry in China and then in Australia and New Zealand. He was chair of the Oxford District and Superintendent of Wesley Memorial Church for 18 years. He moved to Bicester in 1921 but died on Christmas Day 1923.

The foundation stone was laid on 23 September 1926, and new church was opened by Mrs J Vanner Early of Witney on 23 June 1927. The builders were Cannon, Green and Co of Aylesbury.

The name Wesley Hall and the date 1863 can still be seen on the Sheep Street facade (Photograph: Patrick Comerford, 2025)

The architectural historian Sir Niklaus Pevsner, has described Bicester Methodist Church as ‘an extraordinary mixture’ of architectural styles and motifs. The three tall lancet windows in the centre of the front façade harken back to the earliest mediaeval Gothic design, the flowing curvilinear tracery at their heads is typical of art nouveaux, while the central fielded panel with its very unusual flanking geometric pilasters has art deco styling.

Methodist churches were often built as rather simple chapels, with a single main entrance opening into an open meeting hall. The form of the building in Bicester, however, is much more complex with small projecting wings on the side elevations and an imposing façade with decorative stone and brickwork. A tower was originally planned for one corner.

Inside, the central hall or nave faces a raised platform with pointed arches and carved foliate capitals and it looks like a Victorian gothic revival chancel in all but name. The ceiling is fashioned like a Tudor hammer-beam roof. The curvilinear motif outside is repeated in the pierced wooden panels between the collar beams. The windows have domestic Edwardian stained glass flower motifs, but great swags of art nouveau tracery.

A two-manual organ by Albert Keates of Sheffield installed in 1942 was a gift from George Layton, one of the church the organist for 50 years. He had opened the first garage in London Road in Bicester in 1910.

The planned tower was never built, but an extension, built at the rear in Victoria Road in the 1950s, hosts many community events.

The Revd Jocelyn Bennett is the minister of Bicester Methodist Church. Sunday services are usually at 10:45 am and 6:15 pm, and the church provides opportunities through the week for times of prayer and worship. The church is also used by Bicester Elim Church on Sunday afternoons.

The former Bicester Congregational Church on Chapel Street, Bicester (Photograph: Patrick Comerford, 2025)

The story of Dissenters in Bicester goes back to the reign of Elizabeth I, when a dispute over doctrinal matters broke out between the vicar and his parishioners. Order was restored, but Nonconformity resurfaced in 1654 when the Cromwellian commissioners appointed as vicar William Hall, a ‘godly and painful’ preacher who had been the curate in Bicester for some years.

The Bicester Congregational Church emerged after Presbyterians and ‘Independents’, the heirs of the Puritan tradition, were ejected from parish churches in 1662.

A Presbyterian congregation met secretly before being formally licensed in 1672 after a meeting in Bicester with John Troughton, who had been ejected from Saint John’s College, Oxford. Troughton was licensed as a preacher under the Declaration of Indulgence, and when he died in 1681 he was buried at Bicester parish church.

By 1669, ‘separatists’, said to be 100 to 200 in number, met in the barn of a baker, Thomas Harris. Samuel Lee, an eminent Puritan divine who lived at Bignell in 1664-1678, also ‘sometimes kept conventicles at Bicester’. Nevertheless, the Compton Census of 1676 and Bishop Fell in a report ca 1685 recorded no dissenters.

Henry Cornish became the first pastor of the congregation in 1690. A contemporary, critical pamphlet said he preached ‘for profit’s sake to silly women and other obstinate people’. Cornish died in 1698.

A chapel was first built Water Lane, now Chapel Street, and was licensed for public worship in 1728. The chapel became an important centre for Nonconformists in the surrounding area and a Sunday school was established in 1794. The chapel was enlarged and licensed for marriages in 1839 and a schoolroom was added in 1873.

A Presbyterian congregation met secretly in Bicester before being legally licensed in 1672 (Photograph: Patrick Comerford, 2025)

The exterior front of the chapel is built of chequer brick with a hipped roof and broken pediment. There are some ashlar dressings and Welsh-slate roofs. There are tall round-arched windows and the left bay has been altered to form a rose window above an added pedimented porch, with a round-arched doorway surrounded by rusticated stone blocks. The arched windows in the front gable walls have wooden Gothic-style tracery.

The denominational labels used by the Bicester congregation are interesting. After the Toleration Act of 1689, Presbyterians and Independents in England formed what was known as the ‘Happy Union’ until it ended in acrimony in 1694.

In Bicester, on the other hand, Presbyterians and Independents continued to work together late into the 18th century. In 1738 and 1759, the vicar described them as Presbyterians; in 1808, he said they described themselves as Independents. The earliest surviving minute-book, from 1771, refers to ‘the Congregation or Society of Protestant Dissenters from the Church of England commonly called Presbyterians’.

John Ludd Fenner, who was the pastor in 1771-1774, was a Unitarian, but later returned to the Congregationalists; Edward Hickman, who died in 1781, was a Calvinist; another minister was from the Countess of Huntingdon’s Connexion; while other preachers and ministers included Calvinists, Arminians, Arians, Socinians, Baptists and Methodists.

In the 19th century, the church was served by Independents or Congregationalists, as they were beginning to be called. The seven young men who entered the ministry from Bicester chapel in 1810-1855 included three became Baptists.

Some of the colourful pastors from the past included: Samuel Park (1739-1766), who was ‘gay and light in his practices, fond of convivial company’; David Davis (1768-1771), ‘a slave to his ale and pipe’, who absconded with unpaid debts; and TH Norton (1899-1902), who abandoned his wife and ran away with the wife of one of the deacons.

The Revd SG Burden was appointed to a part-time post in Bicester in 1952 and was also the pastor of Launton. When the Presbyterians and Congregationalists united, it became Bicester United Reform Church in 1972.

The church closed in 1978, the building was converted into a private house, and the war memorial was moved to Bicester Methodist Church. The building was later used as a snooker hall and is now a restaurant.

The Dissenters’ Chapel in the cemetery beside Saint Edburg’s Church, Bicester (Photograph: Patrick Comerford, 2025)

The Dissenters’ Chapel in the cemetery beside Saint Edburg’s Church in Bicester, was built in 1861 to accommodate non-conformists in the town. The ground was separate to the main Anglican churchyard, but the Bicester Herald reported concerns among some residents that dissenters would be allowed access through the main churchyard entrance.

To mollify the parishioners and the congregation of Saint Edburg’s, it was agreed that the dissenters would instead use the Piggy Lane entrance.

The turreted dovecote on Old Place Yard is believed to occupy part of the site of the 12th century priory (Photograph: Patrick Comerford, 2025)

09 June 2025

Daily prayer in Ordinary Time 2025:
31, Monday 9 June 2025

The Berliner Dom in Berlin, popularly known as Berlin Cathedral … the images inside the dome illustrate the Beatitudes (Photograph: Patrick Comerford)

Patrick Comerford

The 50-day season of Easter, which began on Easter Day (20 April 2025), came to an end yesterday with the Day of Pentecost or Whit Sunday (8 June 2025), and we return in the Church Calendar today to Ordinary Time. The calendar of the Church of England in Common Worship today recalls Saint Columba (597), Abbot of Iona, Missionary, and Saint Ephrem of Syria 373), Deacon, Hymn Writer, and Teacher of the Faith.

Later this morning, I have an appointment in London. But 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.

‘Blessed are those who mourn, for they will be comforted’ (Matthew 5: 4) … a child’s painting in Ukrainian Space in Budapest (Photograph: Patrick Comerford)

Matthew 5: 1-11 (NRSVA):

1 When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2 Then he began to speak, and taught them, saying:

3 ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven.

4 ‘Blessed are those who mourn, for they will be comforted.

5 ‘Blessed are the meek, for they will inherit the earth.

6 ‘Blessed are those who hunger and thirst for righteousness, for they will be filled.

7 ‘Blessed are the merciful, for they will receive mercy.

8 ‘Blessed are the pure in heart, for they will see God.

9 ‘Blessed are the peacemakers, for they will be called children of God.

10 ‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

11 ‘Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.’

‘Blessed are those who mourn, for they will be comforted’ (Matthew 5: 4) … ‘Divine Teardrop’ by Peter Cassidy in an exhibition in Wexford in 2016 (Photograph: Patrick Comerford)

Today’s Reflection:

The Gospel reading at the Eucharist today (Matthew 5: 1-11) begins a series of weekday readings from the Sermon on the Mount, beginning with the Beatitudes. The scene opens with Christ leaving the crowds and climbing up the mountain, like Moses in the Book Exodus leaving the crowd behind him, and climbing Mount Sinai. In the Sermon on the Mount in Chapters 5 to 7, Saint Matthew presents us with a covenant renewal document.

The Beatitudes are a declaration of the happy or fortunate state of the children of God who possesses particular qualities, and who, because of them, will inherit divine blessings.

It is interesting to compare the delivery of the Beatitudes to the delivery of the Ten Commandments. Here we have the renewal of the covenant, and a restatement, a re-presentation, of who the Children of God are.

Just as we sometimes find the Ten Commandments grouped into two sets, so we might see the Beatitudes set out in two groups of four, the first four being inward looking, the second four being outward looking.

We might see the first four Beatitudes as addressing attitudes, while the second four deal with resulting actions.

Are they ethical requirements for the present?

Or are they eschatological blessings for the future?

Or are they are statements of present fact, identifying the qualities of a child of God and the consequent blessings that follow?

Few among us, I imagine, are ever going to commit murder.

But we all get ‘angry with a brother’ sooner or later.

The Sermon on the Mount exposes our own present reality in a very stark and real way, and the Beatitudes are a core text for Dietrich Bonhoeffer in The Cost of Discipleship and in the writings of towering Christian figures such as Dorothy Day, Martin Luther King, Thomas Merton and Oscar Romero.

Father Brian D’Arcy once recalled during a radio interview how Dorothy Day once spoke of how her fellow Roman Catholics went to confession regularly and confessed to ‘breaking’ one of the Ten Commandments, but she wondered how often they confessed to ‘breaking’ one of the Eight Beatitudes.

Μακάριοι (Makárioi): Does this mean ‘blessed’? Archbishop Makarios was the President of Cyprus in 1974 when he was deposed in a coup that was followed by the Turkish invasion of the island. ‘His Beatitude’ is a term of respect for archbishops and metropolitans in the Orthodox Church.

The word ‘blessed’ is not the best translation for μακάριος (makários). ‘Fortunate,’ ‘well off,’ or ‘happy’ might fit better.

Christ is telling those who hear him that they are fortunate to be this way. They are fortunate to possess these qualities of life. Why? Because it means they inherit the blessings or fortunes of God’s promised kingdom.

The Beatitudes are culturally embedded in our society, in our literature, in our arts. They are so familiar that we all understand the irreverent humour found in a scene in Monty Python’s The Life of Brian.

‘Blessed are the Meek’ – which means the humble, patient, submissive and gentle – is misheard in The Life of Brian as: ‘Blessed is the Greek – apparently he’s going to inherit the earth.’ When they finally get what Jesus actually says, a woman says, ‘Oh it’s the Meek … blessed are the Meek! That’s nice, I’m glad they’re getting something, ’cause they have a hell of a time.’

The political activist and agitator Reg then says: ‘What Jesus blatantly fails to appreciate is that it’s the meek who are the problem.’ This sums up the growing annoyance of the violent with the peaceful attitude of Christ. But it also highlights that the Beatitudes are about ordinary, everyday people.

Too often we see the saints celebrated by the Church as martyrs and apostles, missionaries and hermits, bishops and theologians. How often do we see them as ordinary, meek, everyday people, the people who too often are dismissed as problems, who are living with problems, who often go without attention from politicians and activists alike?

The mother and child separated at birth in the ‘mother and baby’ home and blocked at every stage as they tried to find each other.

The middle-aged mother who hopes that life is going to get better as the years move on, but then finds instead every waking hour is devoted to an adult child with special needs, or to an elderly parent who now needs to be looked after like a child.

The couple filled with faith but afraid to come to church, marginalised because of their colour, class, language, marital status or sexuality.

The lone protester who stands outside a government office or embassy, ignored by those inside and berated outside by passing, hooting motorists, but who knows right is on her side … ‘Blessed are those who hunger and thirst for righteousness.’

If the Church is a sign of the Kingdom of God, a foretaste of that heavenly liturgy, how does our life as the Church, in the parish and in the diocese, offer solace, comfort, a foretaste, hope for the meek, the downtrodden, the lonely, the oppressed, who are praised in the Beatitudes and who are invited as part of the great multitude, the countless number from every nation, tribe, people and language, to gather before the Lamb on the throne?

‘Blessed are the poor in spirit … those who mourn … the meek … those who hunger and thirst …’

May theirs be the kingdom of heaven, may they be comforted, may they inherit the earth, may they be filled.

‘Blessed are the merciful … the pure in heart … the peacemakers … those who are persecuted for righteousness’ sake …’

May we be generous in showing mercy, may we see God, be called children of God, find ourselves in the kingdom of heaven.

Blessed are we even when others revile us for standing up for these values … when we stand up for those values, may we rejoice and be glad.

Writing on the Financial pages of The Guardian many years ago (17 January 2011), Terry Macalister wrote: ‘From Tolstoy to Dostoevsky to Chekov, if anyone can tell a good story it’s the Russians.’ Well, in Chapter 2 of Boris Pasternak’s great Russian novel Doctor Zhivago, we meet Larissa Feodorovna Guishar, who ‘was not religious’ and ‘did not believe in ritual,’ but was startled by the Beatitudes, for she thought they were about herself.

How do we apply the Beatitudes to ourselves, to our own lives?

The reredos in the Unitarian Church, Dublin, is inscribed with the Beatitudes, one on each panel (Photograph: Patrick Comerford)

Today’s Prayers (Monday 9 June 2025):

‘Pentecost’ is the theme this week (8-14 June) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel). This theme was introduced yesterday with reflections by Dr Paulo Ueti - Theological Advisor and Regional Manager for the Americas and the Caribbean, USPG.

The USPG prayer diary today (Monday 9 June 2025) invites us to pray:

Heavenly Father, we praise you for sending your Holy Spirit, connecting our hearts to you and igniting them with courage, hope, and love for a world in need.

The Collect:

Almighty God,
who filled the heart of Columba
with the joy of the Holy Spirit
and with deep love for those in his care:
may your pilgrim people follow him,
strong in faith, sustained by hope,
and one in the love that binds us to you;
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:

Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal
the fullness of your peace,
gather people of every race and language
to share with Columba and all your saints
in the eternal banquet of Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

‘Blessed are the pure in heart, for they shall see God’ (Matthew 5: 8) … a window in Saint Mary’s Collegiate Church, Youghal, Co Cork (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

02 October 2024

Rosslyn Hill Chapel
and the Unitarian
tradition in Hampstead
that dates from 1666

Rosslyn Hill Unitarian Chapel in Hampstead … on a site dating back to 1666 (Photograph: Patrick Comerford, 2024)

Patrick Comerford

The Rosslyn Chapel in Scotland is a privately-owned 15th century chapel in the village of Roslin in Midlothian. It belongs to the Sinclair family and is known for fine carvings that historians find puzzling. The chapel has been the subject of wild theories and fantasies about the Knights Templar and the Holy Grail since the 1980s, later popularised by Dan Brown in The Da Vinci Code.

Of course, these conspiracy theories have no historical or factual foundation. But, as I was rambling around Hampstead last week, indulging in some ‘church crawling,’ I wondered whether many tourists ever confuse the Rosslyn Chapel in Scotland with the Rosslyn Hill Unitarian Chapel in Hampstead.

The present chapel, a Grade II listed building with important Pre-Raphaelite windows, was built in the neo-Gothic style in 1862. But the chapel had its first beginnings in the original Presbyterian presence in Hampstead in the decade after the Caroline restoration.

Those early Presbyterians met in Ralph Honywood’s house on Red Lion Hill, where he had a chaplain from 1666, and they continued meeting there until Red Lion chapel was built close by.

The first chapel or meeting house on Rosslyn Hill was set among farm buildings. It was a simple wooden structure, said to have been built in 1692 by Isaac Honywood who lived in the adjoining mansion. An early minister was Stephen Lobb (1647-1699), who had been accused of being involved in the Rye House plot in 1683.

The Red Lion Hill meeting house or chapel was first replaced in 1736. Ministers who served that chapel include Richard Amner (1736-1803), Rochemont Barbauld, husband of the radical poet Anna Laetitia Barbauld (1743-1825), and Jeremiah Joyce (1763-1816).

During that time, the congregation was still described as Presbyterians, but later become Unitarian. The chapel built in the 1730s had become unsafe within a century, and was rebuilt in brick in 1828.

The Revd William Hincks (1794-1871), the minister from 1845 to 1849, was born in Cork and was the Unitarian minister in Cork from 1815 until 1818, when he moved to England. While he was at Rosslyn Hill Chapel (1845-1849), he was the first editor of the Unitarian magazine The Inquirer.

Hicks returned to Cork in 1849 as the first professor of natural history at Queen’s College, Cork. He later moved to Canada, where was the first professor of natural history at University College, Toronto, and became president of the Canadian Institute, now the Royal Canadian Institute.

Hicks was succeeded in Hampstead by the Revd Thomas Sadler (1822-1891), who arrived in 1846 aged 24, just two years after receiving his doctorate from the University of Erlangen-Nuremberg in Bavaria. Sadler faced a severely depleted, dying congregation at Red Lion Chapel: the 18 remaining members were on the brink of closing the chapel and preparing to travel every Sunday to Essex Unitarian Church by the Strand.

Instead, Sadler had a ministry in Rosslyn Hill that lasted 45 years. During that time, the old chapel was extended and enlarged in 1850 and 1856, to hold 200-300 people.

Rosslyn Hill Chapel was designed in the Neo-Gothic style by the architect John Johnson and built in 1862 (Photograph: Rosslyn Hill Chapel)

A new chapel designed in the Neo-Gothic style by the architect John Johnson (1807-1878), was built in 1862 for a congregation of 400, with a possibility of adding a gallery for 60 more. The name Rosslyn Hill Chapel was adopted when it opened in 1863.

The new chapel was expanded in 1884-1885, with additions by the architect Thomas Worthington. The attractive entrance path was created in 1898 when the chapel bought and demolished two derelict shops, giving access to Rosslyn Hill.

The prominent residents of Hampstead who occasionally attended the chapel included the novelist George Eliot (1819-1880). Politicians who worshipped there included John Wood (1789-1856), a trustee of the chapel and Whig MP for Preston (1826-1832) and a supporter of the Great Reform Act 1832, and William Lawrence (1818-1897), Lord Mayor of London in 1863-1864 and twice Liberal MP for the City of London (1865-1874, 1880-1885).

The chancel in Rosslyn Hill Chapel (Photograph: Rosslyn Hill Chapel)

The chancel has a set of four choir pews and a World War I memorial. The Wilson and Hammond window, installed in 1886, depicts Christ and the four Evangelists. From left to right are: Matthew, Mark, Christ, Luke and John. The lower panels draw from the Gospels: the Parable of the Talents (Matthew), the Poor Widow and the Rich Man (Mark), Mary Magdalene at the Tomb, the Prodigal Son (Luke) and the Apostles healing (Luke).

The chapel has four relief and plaques by John Flaxman (1755-1826), including a plaque to the artist Helen Allingham (1848-1926). Flaxman was one of Britain’s best sculptors and two reliefs in the chancel are by him: Charity (1816-1819) and Maternal Affection (1811). On either side of the chancel are two more striking reliefs with quotation from the Lord’s Prayer: ‘For Thine is the Kingdom’ and ‘Deliver us from Evil’.

The bronze plaque in the chancel to the Revd Thomas Sadler and his wife Mary Colgate was designed by William Morris, with a dedication composed by the Revd Dr James Martineau (1805-1900). Martineau was a distinguished Unitarian theologian and is commemorated in a tablet above the vestry door. He was ordained in the Unitarian or Non-Subscribing Presbyterian Church in Eustace Street, Dublin, in 1828, and returned to England in 1832.

The chapel has a number of Pre-Raphaelite and Arts and Crafts stained-glass windows, including windows by Edward Burne-Jones, William Morris and Henry Holiday. Two stained glass windows were designed by Burne-Jones and executed by William Morris in Surrey. The windows depict Faith, Charity and Hope and are in memory of the Revd Thomas Sadler and his wife Mary.

Another window from 1888 reflects Burne-Jones’s earlier style and the influence on him of the Italian Renaissance. The window depicting Truth and Mercy was originally in the Unitarian Church in Kensington and commemorates the Liberal politician Sir John Brunner (1865-1929).

The Matthew Copley Organ, with 2,000 pipes, has carved musical instruments on the front of the cases. The oak stalls or pews under the organ gallery and the oak font were carved by Ronald Potter Jones, a first cousin of Beatrix Potter, author of the Peter Rabbit stories. The stone font, said to date from the 14th century, came to Rosslyn Hill in 1948 and is thought to have come from the Temple Church in the City of London after World War II.

The pews were removed during further renovations in 1966. The organ was relocated to the gallery in the 1990s.

Rosslyn Hill Chapel celebrated the 300th anniversary of worship on the site in 1992 (Photograph: Patrick Comerford, 2024)

The chapel celebrated the 300th anniversary of worship in the first chapel on the site in 1992. As part of the celebrations, a coloured glass window was installed with a flame and chalice – the symbol of Unitarianism today.

The chapel is surrounded by flowers, trees and wide paths and sits among the lively mix of shops, cafés and pubs of Hampstead, just minutes from the open spaces of Hampstead Heath. It has a community hall, a terrace of three cottages, a manse and a car park. The chapel is also a popular recording venue.

The minister, the Revd Kate Dean, has an MA in Abrahamic Religions. She has worked with the Unitarian social action centre Simple Gifts in Bethnal Green and Lewisham Unitarians.

• Rosslyn Hill Chapel describes itself as ‘a spiritual home for open minds’, welcoming people of all religious and philosophical backgrounds. The Sunday morning service at 11 am typically includes readings, hymns, meditation, music and a sermon or reflection as well as a story for younger children. The Sunday evening gathering is at 7 pm.

Rosslyn Hill Chapel says it is ‘a spiritual home for open minds’ (Photograph: Patrick Comerford, 2024)

01 October 2024

Three former churches
in Hampstead, how they
survived, and the new
uses they have found

Saint Stephen’s Church on Rosslyn Hill, Hampstead, has been rescued from vandalism and near-loss (Photograph: Patrick Comerford, 2024)

Patrick Comerford

During my rambles around Hampstead last week, I visited the two Saint John’s: Saint John-at-Hampstead, the ancient parish church on Church Row, and Saint John’s Downshire Hill, the last remaining proprietary chapel within the Diocese of London.

But I also took time to see three of the many former churches found throughout Hampstead: Saint Stephen’s Church, considered the masterpiece of SS Teulon; the former Lyndhurst Road Congregational Church with its unusual hexagonal shape and now one of the world’s largest recording rooms; and the former Trinity Presbyterian Church, now a private house on the corner of the High Street and Willoughby Road.

Saint Stephen’s Church on Rosslyn Hill is a remarkable, restored Grade I listed building that has been rescued from vandalism and near-loss and is being used by the public and the community once again.

The initiative to build Saint Stephen’s came from churchgoers at Saint John’s, Downshire Hill, in 1864 when they decided to build a district church for the people living on new streets between Belsize Park and Hampstead such as Lyndhurst Road and Thurlow Road.

The site for a new church on Rosslyn Hill was donated by Sir Thomas Maryon Wilson (1800-1869), who was the lord of the manor of Hampstead and patron of the living. He had wanted to develop the area with housing but was frustrated by the terms of his father’s will and by protests from the local residents.

The Church Commissioners offered the commission to design a new church to the architect Ewan Christian (1814-1895), who lived in Hampstead and who restored Southwell Minster, Carlisle Cathedral, Christ Church, Spitalfields, and Saint Peter’s Collegiate Church, Wolverhampton. When he declined, the post went to Samuel Sanders Teulon (1812-1873), who also lived in Hampstead.

Work on Teulon’s ‘mighty church’ began in January 1869 and it was consecrated within a year on 31 December 1869 by the Bishop of London. A district was assigned for a new church in 1870 and the Vicar of Hampstead was the patron.

Saint Stephen’s was finished within three years of its consecration. The steeple was completed 1871, with a peal of 10 bells by Taylors of Loughborough added in 1872. The clock and carillon were installed in 1873.

Inside Saint Stephen’s, considered by many to be Teulon’s masterwork (Photograph: Saint Stephen’s Restoration and Preservation Trust)

Saint Stephen’s, considered by many to be Teulon’s masterwork, is in Gothic style and markedly French in outline, with steep roofs and a massive square tower. The church has an apsidal chancel with north and south transepts, a massive tower with spires, an aisled nave with a west gallery and north, west and south porches.

The broad nave was well-lit. Placing the tower east of the nave created a long chancel, which led to much decoration. It was said to have one of most moving Victorian interiors.

When Teulon was offered the commission, he had requested to build the church in brick. For the exterior, he chose brick from Dunstable, which when new was described as varying in colour from pale grey to Indian red giving the church a mottled appearance.

The decorative stone bands on the exterior were of Kentish Rag from Maidstone and, as if to contrast the exterior, the inside walls were faced with grey, tallow and white bricks from Huntingdonshire laid in stripes and panels.

The most spectacular ornamental brickwork was under the tower and in the transepts and was slightly Moorish in style. The sculptural and mosaic decoration was unusually rich and varied, much of which was created by Thomas Earp and Antonio Salviati (1816-1890).

Salviati was originally from Venice, and had trained in Murano. He had already installed Venetian mosaics in more than 50 churches in England, including work on the altars, the walls, the choirs, the pavements, and the baptismal fonts. His work can be seen in Westminster Abbey, Saint Paul’s Cathedral, London, and Saint Editha’s Church, Tamworth, and in the Houses of Parliament and the Chamberlain Memorial Fountain in Birmingham.

The alabaster roundels, dating from 1880, included one of Latimer given by the architect Ewan Christian, who had become a member of the congregation, in a personal protest against Anglo-Catholicism.

The stained glass windows were by Lavers and Westlake, and Clayton and Bell, including a memorial window to Teulon.

Soon after Saint Stephen’s was completed, a school was established in the crypt. The chapel in south transept was in place in 1905, and the stalls and screen were designed by Temple Moore in 1912.

The cost of building was first estimated at £7,500, but with its rich ornamentation it cost three times more than estimated. The money was raised entirely by subscriptions and large donations from local people.

Saint Stephen’s was intended for ‘Low Church’ services, and had seating for 1,200 people. By 1886, the attendance figures were 752 in the morning and 620 evening; by 1903, these figures had dropped to 301 in the morning and 242 in the evening.

The church suffered from subsidence in 1896, 1898 and 1901, and serious cracking appeared in 1969 when the foundations for a new Royal Free Hospital were being dug. The church closed in 1977 and the parish was united with All Hallows’, Gospel Oak. The bells were returned to Taylors of Loughborough in 1982.

While new uses were being sought for the church, the interior was severely vandalised over the next 20 years. The Diocese of London appeared to have no firm plans for the building, and was criticised for neglect, as most of the fittings were stolen or vandalised.

Local campaigners were worried about a deteriorating structure that the Church of England was accused of leaving to rot. The Greater London Council made a grant for urgent repairs in 1985, and English Heritage deemed the restoration and preservation of Saint Stephen’s of the utmost importance.

After decades of neglect, when it was occupied by squatters, the church was joined with the school next door in 1998. Saint Stephen’s was restored over three phases in the early 21st century when it was leased to the Saint Stephen’s Restoration and Preservation Trust.

Salviati’s mosaic roundels of various Passion symbols can still be seen in the former chancel, and a few roundels featuring angels that surround a rose window above the entrance to the side chapel are intact. But most of his work in the nave seems to have been lost.

Michael and Andrea Taylor have been credited with a lengthy but successful struggle to rescue the building. Saint Stephen’s is now a venue for public and social events, music, wedding receptions and corporate functions and a focal point for educational and local community enterprises. Hampstead Hill School has a Nursery and Pre-Preparatory School based at Saint Stephen’s and the adjacent School Hall.

Lyndhurst Road Congregational Church was designed by Alfred Waterhouse with an unusual hexagonal shape (Photograph: Patrick Comerford, 2024)

The number of ‘nonconformist’ chapels in Hampstead remained small until the late 19th century. The former Congregational Church on the corner of Lyndhurst Road and Rosslyn Hill faces the former Saint Andrew’s Church, was built in 1884.

Congregationalists had no place of worship in Hampstead until New College at College Crescent, Finchley Road, was opened in 1851. New College Chapel was built on the corner of Upper Avenue and Adelaide Road in 1853. Although it was not part of the college, it was closely linked with it.

But Congregationalists did not have a chapel nearer Hampstead until the 1880s, partly because of the hostility of Anglican landowners. Lyndhurst Road Congregationalist Church on Rosslyn Hill originated in services held in an iron building on Willoughby Road by the Revd JB French from 1876. It was supported for two years by London Congregational Union until progress ceased and French resigned.

The theologian Robert Forman Horton (1855-1934) was persuaded by the stockbroker TT Curwen, a Hampstead resident, to preach at Sunday services in 1879-1880. Enthusiastic followers began mission work in Kentish Town and formed a church with about 60 members in 1880. Membership had reached 220 by 1883 and the iron church often held 600 people in a space for 440.

The Ecclesiastical Commissioners sold the four-acre site at Rosslyn Grove to four of the church members, who kept less than an acre as a church site and sold the rest to finance the building.

The church was designed in 1884 by Alfred Waterhouse (1830-1905) as an irregular hexagon of deep red brick with majolica dressings in Romanesque style, and a seating capacity of 1,500. A lecture hall and school were added later.

Waterhouse is associated with Gothic Revival architecture, and is best known for his designs for Manchester Town Hall and the Natural History Museum in London. His other works include Eaton Hall in Cheshire, designed for the Duke of Westminster, the Hall in Balliol College, Oxford, the former Foster’s Bank on Sidney Street, Cambridge, and the Royal Institution of Chartered Surveyors on Great George Street, Westminster.

Lyndhurst Road Congregational Church was unusual as the body of the church is hexagonal, built in purple brick with red brick and terracotta dressings in a Romanesque style. The builders were J Parnell & Son and the church cost £15,970 to build.

Horton, the first non-Anglican to have a teaching position at the Oxford University since the Reformation, became the full-time minister in 1884, and remained until 1930. He was an influential writer and preacher, and his Sunday night lectures drew many working men. Attendance in 1886 was 857 in the morning and 1,165 in the evening.

Membership peaked at 1,276 in 1913, but fell to about 1,000 during World War I and to 613 in 1939.

The United Reformed Church (URC) was formed in 1972 with the union of the Presbyterian Church of England and the Congregational Church of England and Wales. Lyndhurst Road Church became part of the URC in 1972, but it finally closed in 1978.

Lyndhurst Hall is now one of the world’s largest recording rooms. It was opened by Sir George Martin in 1992, and the music recorded here has been heard in cinemas and homes across the globe. The live area can accommodate a full symphony orchestra and choir simultaneously, with space for film scoring, orchestral recordings and live performances.

Trinity Close on the corner of Willoughby Road and Hampstead High Street is a former Presbyterian chapel (Photograph: Patrick Comerford, 2024)

Trinity Close at the south end of Willoughby Road, close to Hampstead High Street and the Heath, is a former Presbyterian chapel in Hampstead dating back to 1862 which has been converted to residential use.

The house was part of a former Scottish Presbyterian Church that stood on the site and that dated back to the mid-19th century. Scottish Presbyterians began to worship regularly in Hampstead in 1832 in the house of Dr John Thompson on Pond Street. The Temperance hall in Perrin’s Court was rented in 1844 and recognised as preaching station.

It became known as Trinity Presbyterian Church and by the end of 1845 average Sunday attendances were 130 in the morning 80 in the evening. A pastor was appointed in 1846, the congregation moved to Well Walk Chapel in 1853, and when that building became dilapidated a site was bought on the corner of High Street and Willoughby Road in 1861.

The church was designed by Campbell Douglas and opened in 1862. The early members were mostly Scottish. The church was enlarged in 1882 and 1889. When the church closed in 1962, the members joined Saint Andrew’s Presbyterian Church, Finchley Road. Shops were built on part of the site and the rest of the building was converted into Trinity Close in the 1970s.

Trinity Close is now a four-bedroom home of almost 2,000 sq ft, with living spaces set over a vaulted upper level, two terraces, a private front garden and designated off-street parking.

The original Presbyterian presence in Hampstead dates back to the decade after the Caroline restoration. Those early Presbyterians met in Ralph Honeywood’s house on Red Lion Hill, where he had a chaplain from 1666, and they continued meeting there until Red Lion chapel was built close by. That congregation became Unitarian in the mid-18th century, and the story of Rosslyn Hill Unitarian Chapel is one for another blog posting.

Saint Stephen’s, considered by many to be Teulon’s masterwork, has steep roofs and a massive square tower (Photograph: Patrick Comerford, 2024)