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Buildings, Faith, and Worship

Nigel Yates

Print publication date: 1993

Print ISBN-13: 9780198270133

Published to Oxford Scholarship Online: September 2011 DOI: 10.1093/acprof:oso/9780198270133.001.0001

Title Pages

(p.i) Buildings, Faith, and Worship

(p.ii) (p.iii) Buildings, Faith, and Worship (p.iv)

Great Clarendon Street, Oxford OX2 6DP

Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide in Oxford New York

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by Oxford University Press Inc., New York

©W.N. Yates 1991, 2000

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Buildings, Faith, and Worship

Nigel Yates

Print publication date: 1993

Print ISBN-13: 9780198270133

Published to Oxford Scholarship Online: September 2011 DOI: 10.1093/acprof:oso/9780198270133.001.0001

Dedication

(p.v) For Bill and Paula in whose company I have visited churches for over thirty years.

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Buildings, Faith, and Worship

Nigel Yates

Print publication date: 1993

Print ISBN-13: 9780198270133

Published to Oxford Scholarship Online: September 2011 DOI: 10.1093/acprof:oso/9780198270133.001.0001

(p.vi) (p.vii) Acknowledgements

The origins of this book are the various researches carried out by myself and others for consistory court cases in which specialist evidence on the liturgical arrangement of Anglican churches was given on behalf of the Council for the Care of Churches. My principal debt of gratitude is therefore to the officers of the Council, especially the former Secretary, Peter Burman, the Deputy Secretary (Casework), Donald Findlay, and the former Deputy Secretary and Librarian, David Williams, who are largely responsible for the contents of this book and whose encouragement has brought it to fruition.

My second debt of gratitude is to my colleagues in diocesan record offices and specialist libraries whom I have relied on very greatly to bring to my attention relevant source material. It would be impossible to name them all but several have been particularly helpful: Dr Molly Barrett (Oxfordshire Record Office), Nancy Briggs (Essex Record Office), Robin Gard and Pamela Clark (Northumberland Record Office), Charlotte Hodgson (Bermuda Archives), Chris Pickford (Bedfordshire Record Office), Raymond Refaussé (Church of Ireland Library), Dr David Robinson and Shirley Corke (Surrey Record Office and Guildford Muniment Room), Margaret Statham (Suffolk Record Office). In addition Dr Geoffrey Bill and Melanie Barber (Lambeth Palace Library), John Bowles (Redundant Churches Fund) and Dr Brenda Hough (Church House Records Centre) have generously provided information sought from them. Patrick Mussett brought to my attention the magnificent series of church seating plans in Durham Cathedral Library and Dr Böde Janson provided me with much useful information on the liturgical arrangement of Lutheran churches in Sweden. I am most grateful to Mr H. W. Plunkett-Ernle-Erle-Drax, the Marquess of Northampton, and Lord Sackville for permitting me to visit their private chapels at Charborough, Compton Wynyates, and Knole respectively.

I am especially grateful to the Revd Canon Dr William Jacob and Professor Nicholas Orme, who have read and commented on parts of this book at an early stage and contributed significantly to its improvement, and to Professor George Yule with whom I have most fruitfully compared notes on the liturgical arrangements of both English and Scottish churches. My colleagues Penny Brook and Michael Carter have given most generously of their time to draw the plans in this book. I am particularly grateful to the members of the former Libraries, (p.viii) Museums, and Archives Subcommittee of Kent County Council, who permitted me substantial leave of absence to begin the major work on this book in the summer of 1986, and who continued to take an interest thereafter; also to my colleagues in the Kent Archives Office for their support over the years, and the staff of the Kent County Library for their professional assistance in obtaining the books, articles in journals, and unpublished theses which I needed to consult.

I am also grateful to those bodies that have permitted the reproduction of their copyright material as illustrations in this volume: the Council for the Care of Churches (Plates2,3,9b,12b, and16a); the Redundant Churches Fund (Plates 4,6a,9a,18, and20); the Royal Commission on Ancient and Historical Monuments in Wales (Plates6b,10a,10b, and12a); the Royal Commission on Ancient and Historical Monuments in England (Plates5, and17b); the Representative Church Body Library, Dublin, and St John’s Widows Trust, Cork (Plate7b); Portsmouth City Records Office (Plate8); the President and Fellows of Magdalen College, Oxford (Plate13); the Egham Museum Trust (Plate16b); the Dean and Chapter of Durham Cathedral (Plate17a); the National Trust (Plate 21) and Buckinghamshire Record Office (Plates23and24). Plates1and22are photographs of original documents in the Kent Archives Office in Maidstone. The plans in the text are reproduced by kind permission of the Dean and Chapter of Durham Cathedral (Plans1–4,6–8, and11) and the county archives services of Essex (Plan5), Hertfordshire (Plan9), Cumbria (Plans10and14), Devon (Plan 12), and Oxfordshire (Plan13).

My greatest debt of all, however, is to my wife, Paula, who, despite her many other commitments, has found the time to drive me to many of the buildings described, to read and criticize the whole book at various stages in its development, to type the final text submitted for publication, and still to provide the constant encouragement and support that every writer needs. I must also acknowledge the courtesy, efficiency, and helpfulness of the Oxford University Press, and especially Mrs Hilary Feldman, from whose advice I have benefited considerably at every stage of the publishing process.

S EPTEMBER 1989

N.Y

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Buildings, Faith, and Worship

Nigel Yates

Print publication date: 1993

Print ISBN-13: 9780198270133

Published to Oxford Scholarship Online: September 2011 DOI: 10.1093/acprof:oso/9780198270133.001.0001

(p.ix) Acknowledgements to Revised Edition

I am grateful to Oxford University Press for reissuing this book and for permitting the addition of a new preface, taking account of research over the past decade, and a much enlarged guide to churches and chapels in the British Isles which retain either pre-ecclesiological or early ecclesiological interiors. I am particularly grateful to those who have advised me about buildings I might otherwise have missed, especially Thomas Lloyd, John Newman, and Julian Orbach, the authors of the forthcoming volumes on Dyfed and Gwent for The Buildings of Wales; Dr Thomas Cocke and the late Donald Findlay at the Council for the Care of Churches; John Hume at Historic Scotland; Tony Parkinson at the Royal Commission on Ancient Monuments and Historic Buildings in Wales; the Revd Professor George Yule and the Ven. Dr W. M. Jacob. I am also grateful to those bodies that have generously made a subvention towards the cost of visiting these buildings; in this respect I should particularly like to thank the Cambrian Archaeological Society, the Cromarty Trust, and the Marc Fitch Fund. The majority of the buildings briefly described inAppendices BandChave been personally visited and thanks are due to those clergy or laity responsible for their custody who have enabled me to visit buildings to which access is restricted, or who have provided me with detailed photographic evidence of interiors which I have not been able to visit personally. In this respect I should particularly like to thank Lord Rotherwick for access to the chapel at Cornbury Park and to Mr James Clark for access to the former Church of Scotland mission church at Eriboll, both visited since the first edition of this book was published, and the Rt. Revd J. R. W. Neil (then Bishop of Tuam, Killala, and Achonry, now Bishop of Cashel and Ossory) for drawing my attention to the existence of the unusual surviving liturgical arrangements at Christ Church, Dromard. Finally I would like to thank my wife who has given up time from her own busy career to drive me to these buildings and to prepare the manuscript for the publisher.

Buildings, Faith, and Worship

Nigel Yates

Print publication date: 1993

Print ISBN-13: 9780198270133

Published to Oxford Scholarship Online: September 2011 DOI: 10.1093/acprof:oso/9780198270133.001.0001

(p.xii) List of Plates

(Between pages 62–3)

1.Plan of Acton (Ches.) 1635

2.Interior of Rycote (Oxon.)

3.Interior of Ingestre (Staffs.)

4.Interior of Warminghurst (W. Sussex)

5.Interior of Fylingdales (N. Yorks.)

6.(a) Interior of Old Dilton (Wilts.)

(b) Interior of Llanddoged (Gwynedd)

7.(a) Altar and pulpit arrangement at Timogue (Co. Laois)

(b) Interior of St John’s, Cork, before 1963

8.Plan and elevations of St George’s, Portsea (Hants.) 1753

(Between pages 126–27)

9.(a) Interior of Didmarton (Glos.)

(b) Interior of Aldfield (N. Yorks.)

10.(a) Interior of Rhiw (Gwynedd)

(b) Interior of Ynyscynhaearn (Gwynedd)

11.Pulpit arrangement at Teigh (Leics.)

12.(a) Interior of Llandwrog (Gwynedd)

(b) Interior of Rushbrooke (Suff.)

13.Interior of Theale (Berks.) 1839

14.Interior of Wilton (Wilts.) 1849

15.Architect’s drawing of the interior of Mickleham (Surrey) 1824

16.(a) Pulpit and reading-desk at Leighton Bromswold (Cambs.)

(b) Interior of Egham (Surrey) 1828

(Between pages 190–1)

17.(a) Interior of Winlaton (Tyne and Wear) 1828

(b) Interior of Mildenhall (Wilts.)

18.Interior of St. George’s Portland (Dorset)

19.Interior of Castle Rising (Norf.) 1849

20.Interior of Yazor (Herefs. and Worcs.)

21.Interior of Clumber (Notts.)

22.Interior of Christ Church, Naples 1862

23.Interior of Willen (Bucks.) before restoration in 1861

24.Interior of Willen (Bucks.) after restoration in 1861

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Buildings, Faith, and Worship

Nigel Yates

Print publication date: 1993

Print ISBN-13: 9780198270133

Published to Oxford Scholarship Online: September 2011 DOI: 10.1093/acprof:oso/9780198270133.001.0001

(p.xiii) List of Plans in the Text

1.Ebchester (Dur.) 182571

2.Greatham (Cleveland) 182572

3.Witton-le-Wear (Dur.) 182573

4.Middleton St George (Dur.) 182581

5.Epping (Essex) 178683

6.Wolsingham (Dur.) 182584

7.Holy Trinity, Sunderland (Tyne and Wear) 182588

8.Bishop Middleham (Dur.) 182592

9.Little Hadham (Herts.) 169295

10.Askham (Cumb.) 183499

11.Hamsterley (Dur.) 1825102

12.Teigngrace (Devon) 1786103

13.Wendlebury (Oxon.) 1761111

14.Grayrigg (Cumb.) 1839118

The following abbreviations have been used on the plans: A

Clerk’s desk F

Font

Musicians and Singers

Pulpit

Reading-desk

S Squire’s pew V Vestry

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Buildings, Faith, and Worship

Nigel Yates

Print publication date: 1993

Print ISBN-13: 9780198270133

Published to Oxford Scholarship Online: September 2011 DOI: 10.1093/acprof:oso/9780198270133.001.0001

(p.xiv) List of Tables

1.Monthly Communion and Weekday Services in Anglican Churches, 1738–82

2.Liturgical Arrangement of Anglican Churches, 1660–1840

3.Radical Experiments in Anglican Churches, 1660–1840

4.Ritual Observances in Anglican Churches, 1882–1903

5.Liturgical Arrangement of Anglican Churches in AppendixB

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Buildings, Faith, and Worship

Nigel Yates

Print publication date: 1993

Print ISBN-13: 9780198270133

Published to Oxford Scholarship Online: September 2011 DOI: 10.1093/acprof:oso/9780198270133.001.0001

(p.xv) List of Abbreviations

Archives Department

G. W. O. Addleshaw and F. Etchells, The Architectural Setting of Anglican Worship (London, 1948)

Archives Office

Buildings of England, ed. N. Pevsner (Harmondsworth, 1951–74)

Buildings of Scotland, ed. C. McWilliam (Harmondsworth, 1978–)

Buildings of Wales, ed. J. Newman (Harmondsworth, 1979–)

CADW

Welsh Historical Monuments

CBA

Council for British Archaeology

CCC

Council for the Care of Churches

CCT

Churches Conservation Trust

CL Cathedral Library

English Heritage

FFC

Friends of Friendless Churches

HCT

Page 1 of 2

Historic Chapels Trust

National Trust

Public Library

RCHM

Royal Commission on Historical Monuments

Record Office

SPAB

Society for the Protection of Ancient Buildings

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Buildings, Faith, and Worship

Nigel Yates

Print publication date: 1993

Print ISBN-13: 9780198270133

Published to Oxford Scholarship Online: September 2011 DOI: 10.1093/acprof:oso/9780198270133.001.0001

(p.xvi) (p.xvii) Preface to the Revised Edition

The decision to publish a revised edition of Buildings, Faith, and Worship has provided the opportunity to update the original edition with a survey of research published in the last decade and the replacement of the original AppendixBwith two new, and much enlarged, AppendicesBandC, providing a substantially extended guide to existing buildings, many of them visited since the original edition of this book was published. All the research since 1990 on topics covered by this book has served to reinforce the arguments of the first edition. The one period in which some recent changes of emphasis might have an impact on architectural and liturgical history is the late sixteenth and early seventeenth centuries, where a growing consensus is beginning to emerge about the development of a specifically Anglican religious position rather earlier than had been previously detected. Whereas Eamon Duffy has identified a prolonged reluctance to abandon pre-Reformation religious practices in many parts of late sixteenth-century England, he accepts that by the last quarter of the century a loyalty to the reformed Church of England was beginning to replace it,1 and there is certainly plenty of evidence that by the early years of the seventeenth century the forms of worship laid down in the Book of Common Prayer were being vigorously defended by parishioners against ministers who wanted to abandon them.2 It is also clear that a major programme of refurnishing churches, according to the requirements of the Book of Common Prayer and the Canons of 1604 was being carried out in the first quarter of the seventeenth century, and attention has been drawn to the large surviving quantity of pulpits, screens, seating, painted texts, altar tables, and stalls for communicants erected during this period.3 As a result, the changes pioneered by the high-church clergy after 1620 in relation to the position of the altar (pp.31–2below) and other matters are beginning to be seen in a more negative light, as a deliberately confrontational destabilization of accepted Anglican practice, (p.xviii) which

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was not Puritan in outlook, rather than just an attack on Puritan practices, with the result that they were judged to be ‘popish’ not just by Puritans but by many moderate Anglicans as well.4

Recent works on Anglicanism between the late seventeenth and the early nineteenth centuries has built on the pioneering studies of the 1960s and 1970s to consolidate and reinforce the view that churches were well cared for and the services in them generally well conducted. It is now recognized that the Civil War and Interregnum did not result in the complete suppression of Anglican worship and it is likely that there were many parishes in which it continued in something like the form prescribed in the Book of Common Prayer; after the restoration of Charles II there was a return to the liturgical practices of the 1630s, though this was only slowly achieved in many parishes, and there is evidence of frustration on the part of the clergy that the laity was slow to respond to the standards of piety they wished to inculcate in them.5 However, by the end of the seven teen th century, significant progress had been made in developing an Anglican standard of worship and personal piety, supported by clergy and laity alike, which led to substantial investment in church buildings and furnishings, in the formation of religious societies, and in the endowment of charities, schools, and parochial libraries during the first half of the eighteenth century, and was still the dominant force within Anglicanism a century later.6 The generally high standards of care for church buildings and the conduct of church services has been demonstrated by detailed work on the dioceses of Canterbury and its peculiars, Chichester, Llandaff, and Winchester. Thomas Seeker, archbishop of Canterbury from 1758 until his death in 1768, was assiduous in encouraging two full services on Sundays, weekday services, and more frequent communion. When these were not provided the clergy almost invariably put the blame on the laity, and indeed developed a complicated pattern of alternating services, so that those who wished to do so could attend services in a neighbouring church if they were not available in their own.7

Between 1716 and 1786, however, there was a modest increase in the number of churches in the Canterbury diocese with two services on Sundays, some weekday services, and monthly, as opposed to quarterly, (p.xix) communion; by 1806 62.7 per cent of parochial incumbents in the diocese served either only one church or two neighbouring churches, a significant decline in the number of pluralist incumbents from earlier years.8 In the diocese of Chichester in 1724, and in that of Llandaff in 1763, monthly communion and weekday services were wholly confined to urban, or the more populous rural, parishes. There was a particularly low incidence of clerical absenteeism—only 37 out of 145 incumbents—in the diocese of Llandaff, and in five cases the incumbents concerned stated that they were not resident in their benefices only because of their inability to speak Welsh.9 A similarly healthy picture has been revealed for the diocese of Winchester in the surviving replies to episcopal visitation queries in 1725, 1765, and 1788.10 All this work has helped to rectify the poor press that

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eighteenth and early nineteenth century Anglicanism received from late nineteenth- and early-twentieth century historians, though it is still the case, to judge from many church guides and local histories produced in recent years, that the older view has still not been effectively undermined, and it occasionally makes a reappearance in more solid academic work. In attributing the revival of Anglican fortunes in the diocese of St Davids partly to Bishop Connop Thirlwall (1840–74), and even more to his successor Basil Jones (1874–97), Matthew Cragoe states, without any satisfactory evidence to support the assertion, that under Thirlwall’s predecessors ‘many of the churches were dilapidated, the services conducted in them slovenly, and those officiating at them worldly and corrupt’.11

A similar picture has been presented of Anglicanism in Ireland and, one suspects, with as little justification. Partly this is because historians have been primarily concerned with the relationship between the ecclesiastical and the political establishments in Ireland,12 and partly because the sources for the detailed study of dioceses and parishes are much poorer than they are for England or (p.xx) Wales. In recent years, however, an important lead in revisionism has been provided by historians of the Roman Catholic Church in Ireland,13 and some reassessment of the effectiveness of the Church of Ireland is at last beginning to emerge. Much of the earlier work on the Church of Ireland was based on a misinterpretation of the statistics and the hostile comments of English observers who failed to take account of the differences between England and Ireland. Whilst the 800 Anglican clergy in Ireland in the early eighteenth century may have been too few for a total population of 2.5 million, they were more than sufficient for the 0.25 million people that actually attended Anglican services, in a country where four-fifths of the population was Roman Catholic and the total number of Presbyterians was almost equal to that of Anglicans. Pluralism was inevitable since endowments were poor and justified by the fact that in many parishes there were no Anglican parishioners and the churches were in ruins. Even in places where eight or ten separate pre-Reformation parishes had been combined to form a single united benefice the annual income of the incumbent might still be less than £40. Archbishop King of Dublin (1703–29) was generally impressed by the high overall standard of the clergy in the dioceses he had visited.14 In the diocese of Cork and Ross the 108 ancient parishes were served by a total of 35 churches in repair and 67 clergy in 1781. In the city of Cork itself the cathedral and four parish churches had been built or rebuilt between 1720 and 1735, and in both Cork and Dublin in the eighteenth and early nineteenth centuries it was possible to receive Holy Communion every Sunday by attending different churches.15

The low opinion, widely held, of the Church of Ireland on the eve of the Oxford Movement has been much influenced by the acerbic, and frequently unjustified, opinions of William Stuart, translated from the diocese of St Davids to that of Armagh in 1800, at the insistence of George III and much against his own

Page 3 of 18

wishes, on his Irish episcopal colleagues: Lindsay of Kildare was described as ‘that troublesome gentleman’ and of Stopford of Cork and Ross he noted that his incapacity ‘to attend to the duties of his diocese has long been (p.xxi) apparent’.16 In fact the Irish episcopate contained a number of significant reformers in the first thirty years of the nineteenth century: Stuart at Armagh (1800–22), Brodrick at Cashel (1801–22), Agar at Dublin (1801–9), Jebb at Limerick (1823–33), and O’Beirne at Meath (1798–1823). Agar’s surviving papers, deposited in the Hampshire Record Office,17 reveal an active episcopate in three dioceses: Cloyne 1768–79, Cashel 1779–1801, and Dublin 1801–9. He was responsible for restoring the office of rural dean, which he had inherited at Cloyne, throughout the Church of Ireland, for endeavouring to secure the better preparation of candidates for ordination, and for completing the new cathedral at Cashel and rebuilding the cathedral at Emly As archbishop of Cashel he built 11 new parish churches and 24 glebe houses. The return for the diocese of Dublin in 1807 showed that 72 of the 87 parish churches were in good repair and that 66 parishes had incumbents residing in them or sufficiently close to be able to offer a satisfactory level of pastoral care. The work of Agar and his episcopal colleagues warrants some detailed research which is likely to confirm that Anglicanism in Ireland was, as it was in England and Wales, going through an extensive renaissance in the period between 1780 and 1840. There is probably less scope for a detailed study of Anglicanism in Scotland in the same period since the surviving records of the Scottish Episcopal Church are relatively thin; some attempt to reassess the condition of Scottish Anglicanism, and in particular the support it received from English high churchmen, has been undertaken, together with some limited work on the condition of the diocese of Sodor and Man in the eighteenth and nineteenth centuries.18

The relationship between the Anglican high churchmanship of the eighteenth and early nineteenth centuries, and its impact on architectural and liturgical issues, has attracted major reassessment which has served to strengthen the arguments in this book on the developments in church architecture and liturgical arrangement, both in the years preceding the ecclesiological movement of the 1840s and in the pace of change thereafter. Both Tractarianism19 and later Anglican ritualism20 have been shown to be in many ways (p.xxii) inconsistent with, or a radical development from, traditional Anglican belief and practice, though the arguments over whether ritualism was or was not a logical development from Tractarianism have been largely resolved to the effect that it was.21 The evidence put forward in this book (pp.108–23 below) that many ecclesiological ideas had been anticipated in the design of some church buildings since the late eighteenth century has been greatly strengthened by unpublished research for a doctoral thesis, which makes it clear that there was a significant literature throughout the same period encouraging such ideas in church building. The author argues that ecclesiology in the 1840s became widely and quickly accepted precisely because it built on a long

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tradition of support for Gothic architecture from both architects and clergy dating back to the last quarter of the eighteenth century. Ecclesiologists condemned their predecessors, not because they had not been interested in matters of detail, but because they were too willing to adapt ‘correct’ design to practical need.22 The much extended evidence in AppendixB, however, also reveals the significant number of surviving church buildings with preecclesiological liturgical arrangements which post-date the 1840s; among the latest of these examples are Murton (20) of 1856, Clysthydon (27) of 1856, Nately Scures (53) of 1865, Llandyfrydog (246) of 1862, Llangwyfan (262) of 1859 and Llanfyllin (284) of 1863–4. There are also late traditional nonconformist interiors of 1859 at Cote (113) and 1858 at Pentrebach (286), and even later traditional Scottish Presbyterian interiors of 1876 at Kinneff (214) and of 1876–7 at Sleat (233).

The way in which Anglican churches were being built in both an ecclesiological and a non-ecclesiological manner, and in some cases in a way which combined the two, can be illustrated from a study of the surviving interiors of Dorset churches built or refitted in the 1840s and 1850s.23 Of the thirty buildings that retain complete or significant furnishings of this period, four—Holnest (1855), Portland (1849–52), West Parley (1841), and Winterborne Clenston (1840)—were wholly non-ecclesiological and seven—Catherston Leweston (1852–8), Caundle Marsh (1857), Moreton (1848–50), Pentridge (1855–7), Powerstock (1854–9), Rampisham (1845–59), and Spetisbury (1859)—were wholly ecclesiological arrangements. The (p.xxiii) remaining nineteen churches combined ecclesiological with non-ecclesiological elements in their liturgical arrangements. Most had seating for the congregation provided by open benches rather than box pews; some had stalled chancels but for children rather than choristers; pulpits and reading-desks were normally placed one on either side of the chancel arch, and at Askerswell (1858), Little Bredy (1850), and Melbury Abbas (1851–2) the desk is arranged so that the officiating minister can face either west or towards the pulpit. More local or regional surveys of surviving liturgical arrangements of the 1840s and 1850s would help to determine a clear national pattern, but would, one suspects, be likely to show a not dissimilar pattern from that in Dorset. The most significant piece of research on the architecture of religious buildings in recent years has been that by Christopher Stell on English nonconformist chapels,24 which has helped to identify several of the chapel interiors included in AppendixB. The areas on which more work most urgently needs to be done are Ireland, Scotland, and Wales, where even the volumes in The Buildings of Ireland, Scotland and Wales series are appearing at a relatively slow rate.25 More work could also be done on comparing church building programmes in different parts of Britain and across religious groupings, similar to the brief analysis already undertaken of certain common features in liturgical arrangement between Anglican churches in Wales and Presbyterian ones in Scotland.26

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It is also important that further work is undertaken, if necessary through some type of collaborative research project, to set the study of British architectural and liturgical history in a wider European context. This book provided some foundation for this (pp.23–43below) and a further piece of work has drawn attention to some other comparisons between architectural and liturgical developments in Britain and those in mainland Europe in respect of arrangements for preaching, for reading the service, and for seating the congregation.27 (p.xxiv) A recent study of German churches designed by F. A. L. Hellner shows at least one example of a Lutheran church, at Gross Lobke built in 1843, in which a tall pulpit was placed on one side of the chancel arch with a low reading-desk on the other, as it was in many Anglican churches at the same time.28 Box pews have been seen as primarily a Protestant innovation, widely used in Anglican, Calvinist, and Lutheran churches but they were far from unknown in Roman Catholic ones. AppendixBgives examples of two rare surviving sets of early nineteenth-century box pews in the English Roman Catholic churches at Crathorne (96) and Leyburn (102) and there are several good examples of roughly contemporary furnishings in northern France. The now disused church at Cheverny (Loir-et-Cher) is fitted up with numbered box pews, incorporating hat-pegs, in the nave and south aisle, a canopied pulpit in the middle of the north wall of the nave with a large family pew opposite on the external wall of the south aisle, and a gallery with an organ and benches for singers across the west end of the nave. At Souvigny-en-Sologne (Loir-et-Cher) there are eighteenth-century stalls along the north and south walls of the nave and box pews, some of which have had their doors removed but which retain their original numbering, in the middle of the nave. In the large town church of Richelieu (Indre-et-Loire), built in 1625–38 but refurnished in the early nineteenth century, much of the seating in the nave and aisles is in the form of box pews and there is a west gallery with a contemporary organ; at the east end of the nave is a canopied pulpit on one side and, on the other, a pew for the mayor and members of the corporation.

In the last section of the book (pp.178–83below) particular attention was drawn to the potential threat to surviving unaltered churches and chapels from reordering or redundancy, and the steps that have been taken to preserve such buildings for future generations, one of the most important of these being the establishment of the Redundant Churches Fund in 1969. In 1989 the Department of the Environment appointed Richard Wilding to carry out a review of the Fund’s operations. As a result of his report,29 the Fund was renamed the Churches Conservation Trust and a separate body, the Historic Chapels Trust, set up to take on responsibility for redundant religious buildings that had not been part of the Anglican parochial system. No fewer than 40 of the 325 churches and chapels listed in AppendicesBorCare vested in one of these two bodies.

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(p.xxv) The existence of these bodies in England means that, in future, redundancy is unlikely to be a serious threat to the preservation of important buildings. This is, however, not the case in Ireland, Scotland, or Wales where no such satisfactory arrangements exist. In Ireland it is hoped that the survey of religious buildings being undertaken by the Heritage Council will help to identify churches and chapels with substantially unaltered seventeenth-, eighteenth-, and early nineteenth-century interiors to add to the relatively small number of such buildings included in AppendixB. In Scotland a Redundant Churches Trust has been set up, but with very limited funding, and it seems unlikely that without a much securer financial base it will be able to make a significant contribution towards saving buildings abandoned as a result of declining congregations. One of the buildings that has, fortunately, been vested in the newly established trust is the East Church at Cromarty (p. 182 below). In Wales discussions have been taking place over several years about setting up a similar preservation trust for religious buildings but so far nothing has materialized; a few such buildings have been taken on by Cadw, by the Friends of Friendless Churches, or by local trusts; there is, however, a widespread feeling within Wales that Cadw is doing far too little by way of grant aid to support nonconformist chapels with small congregations which retain substantially unaltered early nineteenth-century interiors. Throughout England and Wales the numbers of such interiors are relatively small. Many nonconformist chapels which originally had the pulpit in the middle of the long wall have been ‘turned’ so that the pulpit is now on one of the short walls; in some cases—such as Great Warford (Ches.), Grittleton (Wilts.), and Stone-in-Oxney (Kent)—the original fittings have been reused but in most they have been replaced. As Anglican, Roman Catholic, and even some nonconformist buildings were succumbing to the ecclesiological revolution after 1850, so other nonconformist chapels were replacing their box pews with sloped benches or their tall pulpits, precentor’s desks, and long communion tables with the new style of platform combining a roomy pulpit with the communion table. There are many examples of nonconformist chapels, especially in Wales, in which box pews have been retained but the pulpits replaced; there are others, such as the Providence Chapel at Cranbrook (Kent), where the original pulpit and a few box pews adjacent to it have been retained but the rest of the seating completely renewed; box pews are more likely to have survived in the less frequently used galleries than in the main body of the chapel.

The losses of churches and chapels in Ireland, Scotland, and Wales in recent years through redundancy, and in many cases (p.xxvi) physical abandonment, has been considerable. They include the important pre-1850 interiors at Kilbixy (p. no below), reduced in size and completely refitted after it had become derelict,30 Yerbeston (p. 122 below), and Rosskeen, where an unaltered interior of 1830–2 has been allowed to become derelict whilst an alternative use for the building was being sought; a slightly less complete interior of 1821–2 at Loth has also become derelict and the interior of Kildonan, which, though reordered

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in 1905, retains a canopied pulpit of 1768 and a loft of 1828, is also at risk since the church is no longer in use.31 Whilst alternative use usually results in the disposal of furnishings, as it has at Rode Hill (p. 113 below), there have been some good examples of buildings in which it has been possible to retain church or chapel interiors substantially intact whilst permitting them to be used for nonecclesiastical purposes. The former Baptist chapel at Tewkesbury (Glos.) and the former Unitarian chapel at Ringwood (Hants) are both used as exhibition venues, but retain the majority of their original fittings. The concerns expressed about the proposals for a similar use of the church at Ullapool (p. 182 below) have turned out to be unduly pessimistic; the conversion has been achieved in a way which has preserved the pulpit and precentor’s desk, complete with their original hangings, the gallery fronts, the long communion table, and substantial sections of seating. An even more satisfactory conversion has been that of the former Countess of Huntingdon’s chapel at Worcester, built in 1804, extended in 1815, and partly refurnished in 1840. Between 1977 and 1987 it was adapted to serve as a concert hall and a stage was inserted; this involved the removal of a few box pews and the covering over of most of the former communion enclosure, but otherwise the original furnishings as described and photographed by Christopher Stell,32 including the two eagle lecterns flanking the pulpit and the panels at the back of the communion enclosure, on which are inscribed the Ten Commandments, Creed, and Lord’s Prayer, remain intact.

Two of the most serious losses of recent years have been the interiors at Brancepeth (Dur.) and St Mary-at-Hill (Lond.). The furnishings at Brancepeth dated from 1638 and, though they had been somewhat reordered from the plan of them drawn in 1825 (p. 190 below), they remained substantially complete. They were completely destroyed by fire in September 1998, and there are no (p.xxvii) plans to replicate them with modern copies. A slightly less disastrous fire destroyed the roof of St Mary-at-Hill in May 1988, causing it to collapse and damage some of the furnishings, last reordered in 1848–9 (p. 176 below). The furnishings were then removed whilst the long term future of the building was considered; the building itself has now been restored but the furnishings have yet to be reinstated. Other interiors have been severely damaged as a result of reordering to meet liturgical preferences. Complete furnishings of 1790 were dismantled and removed at Great Gidding Baptist Chapel (Cambs.) and at St Martin’s (Salop), refitted in 1810, a faculty was granted for the removal of the box pews and the relocation of the three-decker pulpit to the west end of the north aisle; the insensitivity of this action was compounded by reusing some of the box pew panels, complete with their brass name plates, to provide panelling in the reordered chancel and to repair allegedly damaged panels in the pulpit, reading-, and clerk’s desks.

Changes to buildings, however, are not always a one-way process. To compensate for some of the losses noted above a small number of buildings have been returned to their original condition, and later accretions removed, or

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existing furnishings only marginally altered as part of sensitive reordering schemes. There are good examples of such interiors at Stratfield Saye (Hants) and Cottesbrooke (Northants). At Stratfield Saye the church had been built in 1754–8 but much altered during the late nineteenth century. In 1965 a reasonably successful attempt was made to restore the church to its original condition. There are box pews in both transepts, but open benches in the nave and, arranged as stalls, in the chancel, with matching lecterns on opposite sides of the entrance to the chancel and a pulpit on the south side. There is a family pew in the north-transept gallery, and the west gallery of 1835 retains its original barrel organ. At Cottesbrooke the chancel was given a neo-classical altar screen, table, cross, and candlesticks, designed by Lord Mottistone, in 1959–60. Some of the plastered ceilings were removed to reveal the earlier roofs they had been hiding, but the one in the nave, which had a painted frieze, was retained as were the three-decker pulpit, most of the box pews, and the raised family pew in the south transept. Some box pews on the south side of the nave were reordered to form seats for the choir. Restorations of this type replicate some earlier, late nineteenth- and early twentieth-century, restorations in which pre-ecclesiological fittings were only slightly reordered. In addition to those mentioned in the original text (pp.177–8below) attention should be drawn to the remarkably conservative restorations at Lower Peover (Ches.) in 1852, Ham (Wilts.) in (p.xxviii) 1871, Benthall (Salop) in 1884–93, Castle Bromwich (W. Midlands) in 1891–3, Catcott (Som.) in 1928, and Sisland (Norf.) in 1936. In all these cases pulpits, reading-desks, and box pews were retained despite some modifications. At Stratford Tony (Wilts.) in 1881–2 the eighteenth-century pulpit, reading-desk, and low chancel screen were retained but the box pews were only permitted to survive to their original height against the external walls, and were otherwise adapted to form open benches in the nave and stalls in the chancel. At St Mary’s, Wanstead, an impressive interior of 1787–90, the reading-desk was separated from the pulpit in 1890 and placed on the opposite side of the entrance to the chancel, and some box pews at the east end of the nave were adapted to serve as choir stalls; in all other respects the church was allowed to remain in its original eighteenth-century condition. At Weston (N. Yorks.), described in AppendixB(105), the preservation of an unaltered early nineteenth-century interior was guaranteed by a bequest in 1917 which provided the church with the annual income from an endowment provided the furnishings were not altered. One of the most interesting surviving interiors is that at Tythby (Notts.) which illustrates the conflict between reformers and conservatives in the late nineteenth-century Church of England. The church served two parishes, Tythby and Cropwell Butler, which had separate churchwardens, the northern side belonging to the former and the southern side to the latter parish. When the parishioners of Tythby agreed to restore the church along ecclesiological lines those of Cropwell Butler did not follow suit. As a result the south side of the nave and the south aisle retain their eighteenth-century pulpit, reading-desk, and box pews, whereas the north side of the nave and north aisle have been

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fitted with open benches. The gallery across the west end of the nave remains unaltered on the south side, but the north side has had its floor removed to permit the installation of an organ below it.

The additional research undertaken for the compilation of the new AppendicesB andChas shown that two churches in which it had been assumed that furnishings had been significantly altered are in fact substantially intact; these are the churches at Clongish (p. 85 below) and More (p. 153 below) which are included in the new AppendixB(125 and 296). The church at Boscombe (p. 96 below) has retained its three-decker pulpit and box pews in the nave but the Tplan arrangement has been altered and the chancel refurnished. The church at Upwell (p. 73 below) has also retained many of the fittings described, including the pulpit with its domed tester, box pews with poppy-heads, and the north and west galleries with their tiered seating; the pulpit has, however, had its readingdesk removed (p.xxix) and the chancel has been refurnished. The new appendices list a total of 325 churches and chapels in the British Isles with wholly or substantially unaltered pre-ecclesiological or early ecclesiological interiors. The criteria for inclusion have been extremely tight. All examples of pre-ecclesiological Anglican interiors retain their pulpits, reading-desks, and most of their seating intact; allowance has been made for the refurnishing of chancels but for little else. In the case of non-Anglican interiors, for which there are fewer surviving unaltered examples, the criteria for inclusion have been slightly less strict, and those in which there have been only minor modifications, such as the introduction of modern communion tables in nonconformist chapels or Scottish Presbyterian churches, have generally been included. A number of important examples of the rarer types of Anglican interiors, to which there was no reference in the original text, have been included in the new AppendixB: the T-plan arrangements at Weston (105), Leckpatrick (294), and Dromard (297); the central pulpits at Littlecote (163) and Toxteth (189); and the exceptionally conservative reordering of 1840–5 at Ashton-under-Lyne (203). In addition to these attention should be drawn to examples of churches in which the pulpit and reading-desk were originally placed, in a central position, directly in front of the chancel arch or altar space: Gretton (Northants), Hartley Wintney (Hants), St John’s at Lancaster, and St John’s, Downshire Hill. At Gretton the pulpit has been moved to the side of the chancel arch and the reading-desk discarded, but the former arrangement can be clearly reconstructed from the way in which the box pews have been arranged at the east end of the nave. The former arrangement is equally clear at Lancaster, where both pulpit and reading-desk were removed and replaced with a new pulpit at the side of the chancel arch in 1875. The Old Church at Hartley Wintney was replaced by a new building in 1870 and is now vested in the Churches Conservation Trust. It is an exceptionally interesting cruciform building in which a T-plan seating arrangement was combined with a central pulpit and reading-desk in the middle of the crossing. This arrangement dated from 1834 when transepts were added

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to the pre-Reformation nave and chancel. Although the pulpit and reading-desk are no longer in situ, all the other furnishings survive; there are box pews at the east end of the nave and in the transepts, with open benches at the west end of the nave. The deep west gallery has tiered benches for children; the galleries in the north and south transepts have tiered box pews. The chancel arch is fitted with a tympanum painted with the Ten Commandments, Creed, and Lord’s Prayer. The chancel is empty apart from the altar table and rails, and its walls are painted with (p.xxx) sacramental texts. St John’s, Downshire Hill, is a rare surviving proprietary chapel, never assigned its own parish, built in 1818 and slightly altered in 1896 and again in 1968. The galleried interior retains most of the original box pews, its reredos, and altar table, railed on three sides and with seats built into the sides of the sanctuary for the officiating clergy; the pulpit and reading-desk, which originally stood directly in front of the altar, have been broken up so that they now stand on opposite sides of the entrance to the chancel.

The churches at Orton-on-the-Hill (p. 80 below) and Tarleton (Lanes.) originally had pulpits and reading-desks in the middle of the north wall of the nave; in both churches this arrangement was disturbed, in 1920 and 1874 respectively, with either the reading-desk or pulpit removed, and a new pulpit placed at the east end of the nave, but without any significant rearrangement of the box pews. At Samlesbury (Lancs.) the pulpit and reading-desk were originally in the middle of the south side of the nave, but were moved to the east end of the north side when some other alterations were made in the late nineteenth century, even though all the box pews, ranging in date from the late seventeenth to the early nineteenth centuries, survive in the nave and both aisles. At Overmonnow (Gwent) the furnishings in the nave date from a refitting of the church by T. H. Wyatt in 1830 and are extremely idiosyncratic. At the west end of the nave the seating is in two blocks with a central passageway; in the eastern part of the nave there are benches across the width of the nave with side passageways separating them from stalls against the north and south walls. A deep gallery across the west end of the nave is extended to form narrow galleries along the north and south walls acting as canopies to the stalls underneath. At the west end of the southern block of stalls is a neo-Norman font with a tall wooden cover. The pulpit and reading-desk were removed and replaced when the chancel was refurnished by John Pritchard in 1874–5. An even more unusual interior existed in the church at Threap wood (Ches.), rebuilt in 1815. Here the furnishings have largely survived but they have been extensively reordered. The pulpit and reading-desk originally stood, in a central position, at the west end of the nave. The remains of this arrangement are still visible through part of the former pulpit canopy being incorporated in the gallery front. All the seating was arranged so that the congregation faced the pulpit with their backs to the altar. The pulpit and reading-desk have been reduced in size and relocated on opposite sides of the entrance to the chancel. The seating is provided by a mix of box

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