Category Archives: Sacred Places

Fit for a bishop

St Hilda's Parish Church, West Cliff, Whitby

St Hilda’s Parish Church, West Cliff, Whitby

Churches, like other buildings, don’t get built by accident. They owe their existence to someone’s drive and strength of intention.

On the opposite cliff to the splendidly archaic parish church of St Mary, Whitby, stands the magnificent late-Victorian Gothic church of St Hilda.

Built to serve the Victorian streets of the West Cliff, St Hilda’s is an impressive Gothic Revival composition of 1884-6 by the Newcastle architect, R J Johnson.

It replaced an iron church at the instigation of an ambitious rector, Rev Canon George Austen, who had arrived in Whitby in 1875 from Middlesburgh, where he had initiated a church-building programme [http://www.st-barnabas.net/history], and saw no reason why Whitby and its surrounding parishes should not become a bishopric.

Consequently, St Hilda’s is fit for a bishop, embellished with fine carving and glass by C E Kempe.

The bishop’s throne was installed c1908, and the first suffragan Bishop of Whitby was eventually appointed in 1923, by which time George Austen had become a Chancellor of York Minster.

When he died, aged 94, in 1933 he was, at his own request, brought back to Whitby and buried in the churchyard of St Mary’s, which had otherwise been closed to burials for sixty years.

The tower of St Hilda’s, in the style of the late-Victorian church, was completed by G E Charlewood in 1938

The fine Roman Catholic parish church by Matthew Ellison Hadfield (1867) in the town centre is also dedicated to St Hilda – a source of perennial confusion to visitors.

The 72-page, A4 handbook for the 2015 Yorkshire’s Seaside Heritage tour, with text, photographs, maps and a reading list, is available for purchase, price £10.00 including postage and packing.  To order a copy, please click here or, if you prefer, send a cheque, payable to Mike Higginbottom, to 63 Vivian Road, Sheffield, S5 6WJ.

St Hilda’s abbey

Whitby Abbey, North Yorkshire

Whitby Abbey, North Yorkshire

The instantly recognisable ruin of Whitby Abbey on the cliff-top above the harbour is freighted with fourteen centuries of history.

Founded in AD 657 by a Northumbrian princess who became St Hilda, it was the location for the Synod of Whitby (AD 664), which established that the English church would follow Roman rather than Celtic custom.

Nevertheless, St Hilda’s Saxon abbey was designed in the Celtic manner, for parallel communities of monks and nuns, living in single cells but worshipping together.  Of the monks in her time five became bishops; two of them, like her, became saints – St John of Beverley and St Wilfrid of York.  A lay member of her community was Caedmon, traditionally regarded as the earliest English poet.

The first abbey was destroyed by the Danish invaders in AD 867 and refounded in Norman times by one of the knights who fought at Hastings, Reinfrid, who settled here as a monk and developed a Benedictine community in the 1070s.

The existing ruins represent a massive rebuilding, starting in the 1220s, continuing after a fundraising effort in 1334, followed by a distinctive break when a change from lancet windows to Decorated tracery indicates an interruption to the rebuilding programme of perhaps a hundred years between the thirteenth and fourteenth centuries.  The final installation of the now-vanished Perpendicular west window was only completed in the fifteenth century.

Shortly after the Dissolution, in March 1540 the abbey precinct passed to Sir Richard Cholmley of Kingthorpe, near Pickering, “the great blacke knight of the North”, whose son, Francis, adapted the abbot’s lodging to make a residence. His descendant, Sir Hugh Cholmley (1632-89) aggrandised his residence Abbey House with an imposing classical Banqueting Hall wing (1672-82), the shell of which houses a modern visitor centre.

The Abbey ruins served as a waymark for mariners, but what now remains is only a vestige. Much of the church, including the tower, still stood in 1711, but the south transept collapsed in 1736, the south wall of the nave in 1762, the nave arcade in 1793, the west window the year after, the central tower on June 25th 1830 and part of the presbytery in 1839.

What was left of the west front was bombarded by the German battle cruisers Von der Tann and Derfflinger on December 16th 1914, and later reinstated, with a section of the nave arcade reassembled incongruously by the north boundary wall, after the Ministry of Works took over the site in 1920.

There are easier ways of visiting the Abbey and the nearby church of St Mary than by walking up the 199 steps from the town. There’s a discreetly hidden car-park, and a tourist bus running a half-hour service during the summer: http://www.coastalandcountry.co.uk/openTopCoach.html.

Opening times for the Abbey are at http://www.english-heritage.org.uk/visit/places/whitby-abbey.

The 72-page, A4 handbook for the 2015 Yorkshire’s Seaside Heritage tour, with text, photographs, maps and a reading list, is available for purchase, price £10.00 including postage and packing.  To order a copy, please click here or, if you prefer, send a cheque, payable to Mike Higginbottom, to 63 Vivian Road, Sheffield, S5 6WJ.

Gothic survival: Staunton Harold Church

Staunton Harold Church, Leicestershire:  detail

Staunton Harold Church, Leicestershire: detail

We live in an age when religious extremism causes conflicts that sometimes prove fatal.

So it was in the seventeenth-century, when the repercussions of the English Reformation set Anglicans against Puritans to the point of civil war.

At Staunton Harold, on the border between Derbyshire and Leicestershire, Sir Robert Shirley, 4th baronet, chose to build opposite his hall a new parish church that looks, for all practical purposes, as if it was one or two centuries earlier than its actual date.

Sir Nikolaus Pevsner’s Buildings of England: Leicestershire & Rutland describes it as “completely Gothic, not simply a continuation of the Perp[endicular] style but Gothic in a more conscious and general way”.

Above the west door is an inscription – added in 1662-5 – that is an unambiguous statement of defiance:

In the year 1653

when all thinges Sacred were throughout ye nation

Either demolisht or profaned

Sir Robert Shirley, Barronet,

Founded this church;

Whose singular praise it is,

to haue done the best things in ye worst times,

and

hoped them in the most callamitous.

The righteous shal be had in everlasting remembrance.

For his pains, the Commonwealth government imprisoned Sir Robert in the Tower of London, where he died in 1656.

After the Restoration, the church was completed for Sir Robert’s heir, Sir Seymour Shirley, 5th Baronet (1647-67).

The interior is consistently Jacobean with panelling by William Smith of Melbourne and a nave ceiling signed by Samuel and Zachary Kyrk and dated 1655. The communion plate dates from 1654.

The wrought-iron chancel screen is slightly later, and thought to be by the ironsmith Robert Bakewell.

Staunton Harold Church, which is Grade I listed, is now in the care of the National Trust: http://www.nationaltrust.org.uk/staunton-harold-church.

For details of Mike Higginbottom’s lecture Survivals & Revivals:  past views of English architecture, please click here.

Gothic survival: St John’s Church, Briggate, Leeds

St John the Evangelist Church, Briggate, Leeds

St John the Evangelist Church, Briggate, Leeds

The term “Gothic Revival” is familiar to anyone with the remotest interest in architecture, but “Gothic Survival” is much rarer.

There’s a splendid example of a Gothic church built after the Reformation but still in the medieval tradition at the end of Leeds’ main shopping street, Briggate, opposite the Grand Theatre.

It was needed because in the early seventeenth century Leeds was expanding as a centre for the wool trade, and the parish church, St Peter’s, became overcrowded.

The church of St John the Evangelist was paid for by Alderman John Harrison (1579–1656), a cloth-merchant and much-loved philanthropist who also provided a market cross, alms-houses and land and a building for the Leeds Grammar School. Leeds’ first historian, Ralph Thoresby, notes that Harrison fitted his doors and wainscots with holes “for the free passage of cats”.

When St John’s was built, 1632-4, it was fully a hundred years since church-building had been commonplace, and the folk-memory of the old masons had faded. The window-tracery is quirky, as if improvised, and the layout is odd: what might be the south aisle is the same size as the nave.

This double nave, with a central arcade, was practical because the preacher was positioned at the centre of the north wall. An elaborate screen separates the chancel area, where communion was celebrated “as in times past”.

St John’s looks superficially like a medieval church, but the panelling, the pulpit and the screens are distinctively Jacobean, with strapwork and obelisks, and the Royal Arms are those of James I & VI, who had died in 1625.

In its layout and decoration, this was a church that followed the ritualistic principles of the then Archbishop of Canterbury, William Laud (1573–1645).

The religious turmoil of the time flared up on the consecration day, September 21st 1634. In the morning John Cosin, chaplain to Richard Neile, Archbishop of York, preached a sermon in line with Laud’s principles. The same afternoon, the Puritan first Vicar of the new church, Robert Todd, in his sermon, vehemently attacked Neile’s views and was promptly suspended by the Archbishop. It took a year for John Harrison and Sir Arthur Ingram of Temple Newsam to secure Todd’s reinstatement.

In the early nineteenth century there was a strong possibility St John’s would have been demolished. The south porch was in fact taken down, and the tower was rebuilt in 1838.

Its rarity was recognised by the young architect, Richard Norman Shaw (1831-1912). He enlisted the great Gothic Revival architect, George Gilbert Scott (1811-1878), and between them they persuaded the Church authorities in 1865 that it would be cheaper to restore than to rebuild.

The congregation has long since disappeared, and this Grade-I listed church is now maintained by the Churches Conservation Trust.

It’s open over lunchtime from Tuesday to Saturday, and is a welcome haven of calm in the midst of the busy city centre: http://www.visitchurches.org.uk/Ourchurches/Completelistofchurches/Church-of-St-John-the-Evangelist-Leeds-West-Yorkshire.

For details of Mike Higginbottom’s lecture Survivals & Revivals:  past views of English architecture, please click here.

No expense spared 4: Gustav Adolfs Kyrka, Liverpool

Gustav Adolfs Kyrka, Park Lane, Liverpool

Gustav Adolfs Kyrka, Park Lane, Liverpool

One of the most original churches in Liverpool is the Gustav Adolfs Kyrka, the Scandinavian Seamen’s Church, a rendering in brick of the Nordic stave church [http://en.wikipedia.org/wiki/Stave_church].

It was built to minister to the pastoral needs of the transitory population of around fifty thousand Scandinavian seamen and emigrants in Liverpool in the early 1880s. It was completed at a cost of 50,000 Swedish crowns in 1884.

Designed by William Douglas Caröe (1857-1938), who was the son of the Danish Consul in Liverpool and a pupil of the architect John Loughborough Pearson, its octagonal form and pyramidal roof with stepped gables and a spectacular concave lead and timber spire highlight its Scandinavian associations.

The minister’s house adjoins the church.

The original worship space was up a half-flight of stairs and consisted of a galleried octagonal space with an open timber vault.

This was floored at gallery level in 1956-61 to create social and recreational space, and as the numbers of seamen visiting Liverpool declined the congregation adapted to serve the needs and welfare of the Scandinavian community in the city and its surrounding region.

Four plaster reliefs, originally part of the reredos and now relocated to the staircase, are by Robert Anning Bell.

Two sculptures, the Madonna and Christ, are by the Liverpool sculptor Arthur Dooley.

The bell from the former Norwegian Seamen’s Church at St Michael-in-the-Hamlet hangs beside the altar.

The Gustaf Adolf Nordic Congregation in Liverpool operates as the Nordic Church and Cultural Centre, providing a base for Danes, Finns, Icelanders, Norwegians and Swedes in the district and maintaining their unique building for future generations.

Visitors are made welcome, particularly at events: http://nordicliverpool.co.uk. The buffets are memorable.

For details of Mike Higginbottom’s lectures on Liverpool architecture, please click here.

For details of Mike Higginbottom’s lecture Survivals & Revivals:  past views of English architecture, please click here.

No expense spared 3: Old Hebrew Congregation Synagogue, Liverpool

Old Hebrew Congregation Synagogue, Princes Road, Liverpool

Old Hebrew Congregation Synagogue, Princes Road, Liverpool

Among the many fine Victorian buildings in and around Liverpool 8, the Old Hebrew Congregation Syngogue is a particular jewel.

Built 1871-4 to the designs of the brothers William James and George Ashdown Audsley, it is constructed, like St Margaret’s Church on the same side of Princes Road, of red brick dressed with red sandstone.

Its façade combines elements of Gothic and Moorish styles, the pointed west door and the rose window contrasting with the oriental arches of the doorframes and the minarets that once surmounted the turrets.

The spectacular galleried interior has a tall arcade, supported by cast-iron columns with acanthus capitals. The horseshoe arches of the arcade lead the eye to the much more elaborate arch at the east end, which frames another rose window above the marble Ark with painted domes and gold stars.

The initial total cost was £14,975 8s 11d.

The marble pulpit, given in 1874 by the widow of James Braham, faces the bimah, the platform from which the Torah and haftarah are read. This was the gift of David Lewis, founder of the Liverpool department store, “in gratitude to Almighty God for His great goodness”.

The Ark is a replacement of the original which with its holy scrolls was destroyed by arson in May 1979: it was reconstructed and the synagogue restored and reopened in December 1980.

This spectacular place is open to group tours, which feature an exhibition about the history of the congregation: http://www.princesroad.org/#!tours/cfvg.

For details of Mike Higginbottom’s lectures on Liverpool architecture, please click here.

For details of Mike Higginbottom’s lecture Survivals & Revivals:  past views of English architecture, please click here.

Exploring Saigon: Notre-Dame Basilica

Basilica of Notre-Dame, Ho Chi Minh City, Vietnam

Basilica of Notre-Dame, Ho Chi Minh City, Vietnam

Of all the interesting places I visited in Vietnam with Great Rail Journeys’ ‘Vietnam, Cambodia & the Mekong Delta’ tour, I’m most likely to return to Saigon, perhaps as a stopover en route to Australia or New Zealand.

Our local guide was at pains to point out that the official name Hồ Chí Minh City is a formality which can lead to embarrassment, when disparaging the city insults the political leader, and so Saigon [Sài Gòn] is the customary name to use.

Across Vietnam I repeatedly spotted unmistakably Gothic churches which must reflect the French colonisation, but the only one I had the opportunity to visit, very briefly, was the Basilica of Notre-Dame in the centre of Saigon.

Wikipeda meticulously renders its Vietnamese names Vương cung thánh đường Đức Bà Sài Gòn or Nhà thờ Đức Bà Sài Gòn as well as the Vietnamese rendition of its alternative title, the Basilica of Our Lady of The Immaculate Conception –Vương cung thánh đường Chính tòa Đức Mẹ Vô nhiễm Nguyên tội.

Constructed entirely of French materials in a weird combination of Byzantine and Gothic styles from 1877 to 1880, the basilica’s Marseilles bricks and twin spires suggest a jazzed-up version of A W N Pugin’s Cathedral of St Chad, Birmingham.

The towers were in fact additional, built to contain six bronze bells each in 1895. To the tips of the crosses, each tower is 60.5 metres high. At the time of construction these were the tallest structures in Saigon.

Though Christianity is a minority religion in Vietnam, Notre Dame is heavily used. It has survived so many wars and upheavals, and remains a focal point in the city.

For details of Mike Higginbottom’s lecture Survivals & Revivals:  past views of English architecture, please click here.

Preacher Man 2

Epworth Old Rectory, North Lincolnshire

Epworth Old Rectory, North Lincolnshire

It’s not uncommon to hear American voices in the small North Lincolnshire market town of Epworth.

Indeed, when I visited Epworth Old Rectory with a British friend one summer afternoon, the other visitors, a coach-party of around twenty and a couple on a pilgrimage, were without exception Americans.

Epworth is seen, quite literally, as the birthplace of Methodism, because the rector in the early eighteenth century was the Rev Samuel Wesley (1662-1735) of whose nineteen children three boys and seven girls survived.  The three boys were Samuel the Younger (1690 or 1691-1739), a minor poet, John (1703-1791), cleric and theologian and founder of the Methodist Church, and Charles (1707-1788), the hymn-writer.

Rev Samuel Wesley was not popular in his Epworth living:  he was a high Tory and a high churchman, and didn’t get on with his parishioners.

The existing parsonage was burnt down in 1709, a particularly alarming incident in which his son John, known within the family as Jacky, was trapped in a second-floor bedroom and rescued only with difficulty.

Had he perished, there would have been no Methodist church as such.

The Wesley children’s upbringing was meticulous.  Their mother Susanna educated the boys and girls to the same level, and found time to teach each of the ten individually on a weekly basis.

This methodical approach to mundane as well as intellectual tasks was distinctive of John Wesley’s university life, and led him and his friends to be scornfully labelled “methodists”, an epithet which they joyfully accepted.

Throughout his long life of preaching, John Wesley encountered furious opposition from clergy of the Established Church, not least in Epworth where, on return visits to his birthplace, he was denied access to the parish church and took to standing on his father’s grave to preach.

“Consumed by the thought of the shortness of time, the great work to be done, and the need for haste in doing it, on he marched, preaching, pleading, warning and guiding…” until, by the time of his death, he had unwittingly created an alternative Protestant church to Anglicanism.

And that is why visitors come from all over the world to an elegant Georgian parsonage in North Lincolnshire:  http://www.epwortholdrectory.org.uk.

Sir John Brown’s church

All Saints' Church, Ellesmere Road, Sheffield (1976)

All Saints’ Church, Ellesmere Road, Sheffield (1976)

My local community magazine, the Burngreave Messenger (Issue 112, June 2014), recently included an article by Elizabeth and Gordon Shaw about the Cornerstone, a stone-built community centre on the corner of Carwood Road and Grimesthorpe Road on the hill above Sheffield’s industrial east end.

The article proudly commemorates the continuous 127-year history of what was originally the meeting hall (1887) for the now vanished All Saints’ Church, Ellesmere Road, founded in 1869 by the steel magnate John Brown (1816-1896, Sir John Brown from 1867).

It’s good that this modest building is still used and valued, but it’s a pity Sir John’s great church was demolished in 1978:  http://www.geograph.org.uk/photo/3824154.

Like his neighbour and rival, Mark Firth, John Brown rose from humble origins in the Sheffield cutlery trade:  his successive breakthroughs were inventing the conical spring railway-buffer, which he eventually included in his coat of arms, manufacturing railway rails from Bessemer steel and rolling armour plate to clad ships of the Royal Navy.

On the hill above his works Sir John erected a magnificent Gothic church designed by Flockton & Abbott with a spire that could be seen from miles around.  When the original budget of £5,000 proved inadequate he flatly refused to accept a contribution from the Church Extension Society:  the final cost was £12,000.

This huge, cruciform parish church would have served as a small cathedral.  It inevitably became unsupportable as the surrounding housing was cleared.

It and the neighbouring Petre Street Methodist Chapel were replaced by a diminutive Local Ecumenical Partnership building, St Peter’s Ellesmere, which has a token spire.

When All Saints’ came down the eight bells were rescued and passed on to the 1911 Austen & Paley church of St Anne, Worksop.  The war-memorials were transferred to St George’s, Portobello, which itself closed in 1981 and is now used by Sheffield University for lectures and student accommodation.

All Saints’ is the biggest single architectural loss, as a historic building and as a landmark, in the Lower Don Valley, the site of Sheffield’s heavy steel industry, a place with little beauty and a tremendous story to tell.

The demolition of All Saints’ Church, Ellesmere Road is illustrated in Demolished Sheffield, a 112-page full colour A4 publication by Mike Higginbottom.

For details please click here.

For details of Mike Higginbottom’s lecture Survivals & Revivals:  past views of English architecture, please click here.

Stone-by-stone analysis

All Saints' Church, Brixworth, Northamptonshire

All Saints’ Church, Brixworth, Northamptonshire

If I could only have one subscription to a historical association it would be with the Ancient Monuments Society:  http://www.ancientmonumentssociety.org.uk.  Their periodic newsletter is a fount of information about historic buildings and books about historic buildings, listing events and tours, including mine.  The annual Transactions is learned and authoritative:  the 2014 edition, for instance, ranges from Birmingham Town Hall to parkland buildings associated with hunting, Catholic buildings in Norwich, parsonages and the early conservation movement in Edinburgh Old Town.

The book-review section of the Transactions delves deep into the realms of scholarship.  The titles reviewed usually cost tens of pounds;  the reviewers make learned distinctions between ‘axiometric’ (which hasn’t yet reached the dictionary) and ‘axonometric’, and ‘homogenous’ and ‘homogeneous’, and express enthusiasms that would not be understood in my local pub:  “Parochial benching is more than ever a hot topic just now”  “…a fascinating account of the decorative use of the iron punch, which woodwork aficionados will find riveting”.

Richard Halsey’s review of the latest study of Brixworth Church, Northamptonshire, [http://www.amazon.co.uk/The-Anglo-Saxon-Church-Brixworth-Northamptonshire/dp/1842175319/ref=sr_1_1?ie=UTF8&qid=1399276060&sr=8-1&keywords=The+Anglo-Saxon+Church+of+All+Saints%27+Brixworth+Northamptonshire+survey+excavation+and+analysis] reminds me of how much further investigation of historic buildings can go than would ever occur to the casual visitor.

The late-eighth century church of All Saints’, Brixworth, is the largest surviving Anglo-Saxon building in England.  Though it was altered in the tenth, thirteen and nineteenth centuries, it’s our best opportunity to appreciate the scale of long vanished Saxon cathedrals such as Canterbury and Winchester.  It’s a supremely important monument in the catalogue of buildings, not only in England but in northern Europe as a whole.

The 2013 study edited by David Parson and Diana Sutherland is the result of forty years’ research by the Brixworth Archaeological Research Committee [BRAC].  Part of Diana Sutherland’s contribution to the knowledge about the church involved using a scaffold to map each stone in the Saxon masonry to determine its geology and petrology.

That’s aeon away from walking in, taking a few photos and buying a guidebook, as I did.

Richard Halsey points out that forty years of funded research yields sufficient data to pack a 326-page book and still leaves significant questions unanswered:  what was the Saxon roof like?  why was the original west end demolished and replaced by the tenth-century tower?  why was such a huge church built in this place?

There’s so much more to learn that feeds into scholarship about the distant past, and particularly about other surviving pre-Norman churches:  http://www.interestingtimestours.co.uk/index.php?mact=CGBlog,cntnt01,detail,0&cntnt01articleid=44&cntnt01returnid=87.