The true story of ‘Silent Night’, in Faith and Freedom

In the latest issue of Faith and Freedom Andrew Page tells the true story of the famous carol Silent Night and gives a new and entirely faithful translation of the hymn.

Christmas Ballee Candlelight December 2009

Andrew Page writes:

“We are all familiar with Silent Night – or, at least, we think we are. We know the famous tune, we can recite the familiar English words, we might even know the tale of the church organ and the mice – whose supposed gnawing through the bellows necessitated the writing of a new carol played by guitar.

Familiarity, however, does not necessarily lend itself to understanding. To understand the meaning of Silent Night the first thing that must be done is to strip away the myths. Myths inevitably point us towards truth – real, deep and meaningful truths, that a mere retelling of the facts never could. However, when a mythologised version of events becomes widely accepted as historical truth, it must be challenged.

A myth is a story that never was, but always is. And so it is with the myth of Silent Night. The traditional story tells us of how hungry church mice had eaten a hole in the bellows of the church organ in Oberndorf. The damage was discovered in Christmas Eve, just a few hours before the young priest, Father Mohr, was due to lead Midnight Mass. Attempts were made to find a means of repairing the organ, but these efforts proved unsuccessful. As Mohr’s congregation would need something to sing, and with the organ out of commission, the priest was inspired by a pastoral visit he had carried out earlier in the day, to a mother and her sick baby. He penned the now world-famous words, and then ran to his friend Franz Gruber – a schoolmaster and organist – to ask him to quickly compose a tune. When a man arrived after Christmas to repair the organ, he was so impressed with the new composition that he passed it on to the Strasser family, a travelling group of musicians and singers very similar, I assume, to the Von Trapps of Sound of Music fame. The Strassers later published it and the rest is history.

Or is it?….”

From ‘The Story of Silent Night’ by Andrew Page published in Faith and Freedom, AUTUMN AND WINTER 2019 (Volume 72, Part 2) issue 189

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Email: faithandfreedom@btinternet.com

Faith and Freedom Cover 2019

Faith and Freedom, Autumn and Winter 2019

FAITH AND FREEDOM, AUTUMN AND WINTER 2019 (Volume 72, Part 2) issue 189 is now available

Articles include:

T.E. Lawrence and God by Howard Oliver

An engrossing study of the evolution of the religious thought of T.E. Lawrence (Lawrence of Arabia), of one of the most enigmatic and complicated public figures of the twentieth century. (See above image of the memorial plaque to T. E. Lawrence, unveiled at the Oxford High School for Boys by Winston Churchill, 3rd October, 1936.)

 

The Story of Silent Night by Andrew Page

The true story of the transmission and translation of the famous carol Silent Night, uncovering its three ‘lost’ verses and giving an entirely new and faithful translation of the hymn first sung at the bicentenary service held last year in Cairo Street Unitarian Chapel Warrington..

 

Romantic Religion by Tim Clancy

What do we mean by God and how do we understand God. “In so far as we recognize God’s loving recognition of us, we come to participate ever more intimately and ever more fully in God’s own power, the power of being itself. In this way God can be said to actively relate to us without determining us.”

 

Barbara Ward and this Journal: ‘Faith and Freedom’ by Dan C. West

The writings of the late Barbara Ward which share similarities of ethos as well as of name with the journal.

 

In the Interim by Sue Norton

Exploring being in the interim.

 

Books reviewed:

Liberal faith beyond Utopian dreams

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Nancy McDonald Ladd, After the Good News: Progressive Faith Beyond Optimism, Skinner House Books, Boston 2019, pp 159, ISBN 978-1-55896-828-8.  $16.00 pbk.

Reviewed by Jim Corrigall

 

The 1960s – a new spirituality for a new world

9780198827009

Sam Brewitt-Taylor, Christian Radicalism in the Church of England and the Invention of the British Sixties, 1957-1970; The Hope of a World Transformed, Oxford University Press, 2018 pp 272, ISBN 978-0-19-882700-9, £65, hbk.

Reviewed by Marcus Braybrooke

 

Climate Crisis – essential reading

Simon L. Lewis and Mark A. Maslin, The Human Planet: How We Created the Anthropocene, Pelican (2018), pp 465, ISBN: 978-0-241-28088-1, £8.99

David Wallace-Wells, The Uninhabitable Earth: A Story of the Future, Allen Lane (2019), pp 310, ISBN: 978-0-241-35521-3, £20.00

James Lovelock with Bryan Appleyard, Novacene: The Coming Age of Hyperintelligence, Allen Lane (2019), pp 139, ISBN:  978-0-241-39936-1, £14.99

Reviewed by David A. Williams

 

Unitarians and Biblical revision

9780567673473

Alan H. Cadwallader The politics of the Revised Version: a tale of two New Testament revision companies, T & T Clark, 2019, pp. 224, ISBN: 978-0567673466, £85 hbk.

Reviewed by Andrew M. Hill

 

Clerical corruption in the Vatican

9781472966186

Frederic Martel trans. Shaun Whiteside, In the Closet of the Vatican: Power, Homosexuality, Hypocrisy, Bloomsbury, London, 2019, pp.570. ISBN 978-1472966148, £25, hbk.

Reviewed by Frank Walker

 

An annual subscription costs £15 (postage included). Contact the business manager:

Nigel Clarke,
Business Manager, Faith and Freedom,
16 Fairfields, Kirton in Lindsey,
Gainsborough, Lincolnshire.  DN21 4GA.

It’s also possible to pay via PayPal via clicking here.

Email: faithandfreedom@btinternet.com

James Martineau’s carte de visite

I have a small but growing and (to me at least) very interesting collection of cartes de visite of Victorian clergymen. I have only written about one of these so far –  Hugh Stowell Brown’s carte de visite – you can click on the link to read about it. That particular very rare, possibly unique, card, was reproduced (with my permission) in Wayne Clarke’s excellent new biography A Ready Man, Hugh Stowell Brown, preacher, activist, friend of the poor. It is a very characterful and impressive image.

James Martineau CDV 01

James Martineau

This image of James Martineau is also very characterful, although I suspect is not quite as direct a link with the great philosopher, theologian and Unitarian minister as H.S. Brown’s carte de visite was with him. A carte de visite was essentially a calling card although they became highly collectable in their day. This image of James Martineau was published by the London Stereoscopic & Photographic Company which specialised, as their name suggests, in stereoscopic views. Founded in London 1854 it sold stereo views and viewing equipment at the height of popular interest in 3D views of the world, as well as providing all manner of photographic and allied equipment. In the 1860s they diversified into the new craze for cartes de visite and were very successful in meeting the considerable market demand for them.

James Martineau CDV 02

Reverse of  the James Martineau carte de visite

This image of James Martineau dates from about 1873 or 1874. Born in Norwich in 1805, by this time Martineau was principal of Manchester New College, then located in Gordon Square, London. He was already a figure of some significance nationally although his fame was to increase as he got older. However, I don’t think this card would ever have been used by James Martineau, I suspect it would have been sold by the London Stereoscopic & Photographic Company as a collectable celebrity image. James Martineau’s own carte de visite was published by market leaders Elliot & Fry. He seems to have had at least two cards made by them: one in the 1860s and another about a decade later in the 1870s. Examples of both of these cards are held by the National Portrait Gallery in London, amongst the dozen portraits they hold of Martineau to this day:

James-Martineau

This picture: James Martineau by Elliott & Fry, albumen carte-de-visite, 1870s NPG x197538, © National Portrait Gallery, London (Creative Commons license)

The London Stereoscopic & Photographic Company portrait resembles very closely the  picture in the National Portrait Gallery. However, the London Stereoscopic & Photographic Company picture is taken from a different angle and gives a different profile.

At first glance it seems certain that both pictures were taken at the same sitting. Perhaps Elliot & Fry sold some of the images they took to the London Stereoscopic & Photographic Company? In both pictures Martineau is wearing an identical suit and an identically positioned watch chain. In fact everything looks the same except the button on his jacket is in a different position. But there does appear to be another subtle difference – close inspection of Martineau’s tie suggests that they are not the same piece of clothing at all. The London Stereoscopic & Photographic Company photograph dates from after 1873 (when the company won the Prize Medal for Portraiture at the Vienna Exhibition as the reverse of the card shows) and before 1875 (when they won a subsequent prize medal which they added to the reverse of their cards). Martineau’s appearance on both pictures is so similar that it is impossible to imagine that they were not taken very closely together. So on the same day or in a couple of days in 1874 did James Martineau turn up for two different photographic sittings at the two studios, changing his tie between sittings? Either way there are two sources for cartes de visite associated with the great man. One is the series produced by Elliot & Fry and the other is the London Stereoscopic & Photographic Company picture of which I am glad to have a specimen.

No pictures or text may be reproduced from this site without the express permission of the author.

Images of Oxford

Oxon Brasenose Lane

Brasenose Lane

Whenever I am in Oxford I always tend to take pictures as I walk about. This is easily done with modern mobile phones and if the pictures are unlikely to win any prizes they at least can give pleasure to the photographer. I took a lot of pictures when I was an undergraduate at Oxford, in those far-off days using a Russian Zenith EM camera, which was then the cheapest SLR camera that was available. I was reminded of this as I walked around Oxford recently because of certain items in the news. One of the inevitable consequences of being at Oxford is that you rub shoulders with all sorts and conditions of persons, including many would-be politicians. There were not a few from those days who went on to be government ministers both Labour and Conservative, at least one was party leader and another one looks like becoming Prime Minister. But when I was a student at Christ Church I shared rooms with a person who was an activist in the Oxford University Conservative Association (OUCA). This had the side effect of frequent visits to our rooms of his associates from the (to me) rather dull and pointless world of Oxford student politics. For now I will draw a veil over the various political figures who were around in those days. For the most part they didn’t really impact that closely on my life but one of them came to mind when I was back in Oxford recently. One frequent visitor to my roommate was another OUCA activist who would come to discuss issues with his colleague, on one occasion pacing around the living room in a very heated way complaining about a story that Cherwell, the student newspaper, was threatening to run about him. Most of the time his presence didn’t impinge on me nor I on him but he couldn’t always ignore me and so on one occasion, when his friend disappeared for a while, asked to have a look at a fresh roll of film I had just had printed. “These really are marvellous photographs” he said. “Really quite excellent photographs” he enthused. He went through the prints one by one and then through them again, all the time praising each of them to the skies. Such use of light! What a composition! How ingenious! On and on he droned. A friend of mine who was visiting found this very amusing. This was standard ‘hack’ behaviour, to butter people up and ingratiate yourself so completely in the hope that one day you might vote for them in some election or other. The years go by and I had thought that this particular individual had never made it into politics. But at some point he does appear to have been elected to Parliament and recently achieved significantly high office and so is involved in the manoeuvres that will see the appointment of a new Prime Minister. Of course, maybe he really did think my photographs were superlative. Who knows? But being a successful politician is rather like being a great actor. You have got to have sincerity. If you can’t fake sincerity you will never be a great actor.

Radcliffe Camera

Radcliffe Camera

Oxon Oriel gate

Oriel College gate

Oxon White Rabbit 02

White Rabbit in the covered market

Ch Ch Tom Quad

Tom Quad, Christ Church

Oxon Merton lane

Grove Walk

 

Unitarian Historical Society 2019

The cover of our latest issue of the Transactions which is on its way to all subscribers and which is available to order by new subscribers now:

Cover 2019

You can read more about the contents HERE

The Tercentenary of the Salters’ Hall Debates can be read HERE

The Annual General Meeting of the Society for 2019 will take place at 14.55 on Wednesday 17 April at the Birmingham Hilton Metropole Hotel during the meetings of the General Assembly. This will be followed by a lecture by Dr Rachel Eckersley on ‘Benefactions in the form of books: the development of the Northern Dissenting Academies and their libraries during the 18th and 19th centuries’.

The Tercentenary of the Salters’ Hall Debates

February 2019 marked the 300th anniversary of the Salters’ Hall debates between leading London Dissenters. This anniversary has been observed by a number of articles in journals and online across the denominational divides[i] and rightly so because this event, although now rather distant and not obviously of great interest in the twenty-first century, was a key moment in the development of Dissent that helped to crystallise the different forms of church organisation and led ultimately, in England, to what became Unitarianism.[ii]

The famous slogan associated with these keenly contested discussions between ‘divines’ at Salters’ Hall in London[iii] was that ‘the Bible carried it by four’. A vote was taken on whether to enforce subscription to the doctrine of the Trinity as it was formulated in the Westminster Shorter Catechism and a majority of 57 to 53 opposed this suggestion. All groups of Dissenters were divided on this question although generally Presbyterians and General Baptists opposed subscription while Independents and Particular Baptists supported it, although this is something of an over simplification. But ‘subscription’ was a key question amongst Dissenters and remained so for centuries. Today the notion more readily calls to mind the situation in Ireland where The Non-Subscribing Presbyterian Church of Ireland preserves the whole question in its very name. But this controversy had ramifications all over Britain and Ireland and indeed all over Europe, and helped to mark out the way Dissenting churches would develop.

The whole question developed from disagreements that took place in the West Country where Arianism was perceived to be on the rise. The ordination of Hubert Stogdon as minister to the Presbyterian congregation at Shepton Mallet led to further suspicions alighting on some of the local ministers who had promoted his case, including Joseph Hallett and James Peirce. A heated and convoluted debate within the Exeter Assembly and between local ministers and the ‘Committee of Thirteen’, who had authority over the Dissenting interest in Exeter, led to appeals to the London Dissenting ministers to adjudicate, ultimately to ‘the Body of Protestant Dissenting Ministers in, and about, London’ who gathered on 19th February 1719 at Salters’ Hall. The topic for their discussion was a paper entitled ‘Advices for promoting Peace’[iv] which had been presented to them by the Committee of Three Denominations, in other words the body that had responsibility for oversight of the Presbyterians, Independents (or Congregationalists) and Baptists in London. This body was greatly involved in protecting the political interests of Dissenters and these debates occurred at a crucial time when they were agitating for the repeal of the Occasional Conformity Act and the Schism Act. The Schism Act had been passed in 1714 but never came into force because of the death of Queen Anne, had it done so it would have destroyed all Dissenting educational institutions in the country.

To try to minimise the damage caused by the dispute in Exeter the Committee of Three Denominations asked prominent Dissenting MP, John Shute Barrington, to provide the ‘Advices for promoting peace’. Barrington’s ‘Advices’ suggested that all accusations should be backed up by properly formulated witness statements and not just rumour and that any test of orthodoxy should be based on scripture as the sole rule of faith. These ‘Advices’ were approved by the Committee and then laid before the full body of London ministers.

This debate was asking a fundamental question about how Christianity should be defined which was heavily coloured by the spirit of the age. It was part of a European wide trend within the Reformed churches – in 1706 no less a place than Geneva, the very birth place of Calvinism, dropped the requirement of subscription for entrants to the ministry to the Formula Consensus Ecclesiarum Helveticarum (Helvetic Consensus), the Reformed statement agreed by the Swiss reformed cantons in 1675. The same debate was playing out in Ireland at the same time and representatives of both sides of the divide in Ireland were present in London and reporting back to their respective camps. The Church of Scotland struggled with some divisions over the same issue, although these generally remained underground, the Act of Union of 1707 gave the Westminster Confession of Faith such an unassailable legal place in Scottish life. In a further irony the Church of England was not free of such tensions following the example of Benjamin Hoadley who, as Bishop of Bangor, preached before the King in 1717 a latitudinarian sermon which placed stress on the right of individual judgement, implied the complete separation of religious matters from those of the state and argued for toleration of religious differences.[v]

For Dissenters, whose whole existence was based upon a rejection of Anglican authority, there was a reluctance to set up a new form of either institutional or theological authority based beyond the Bible and the person of Jesus. This was the key issue at the time, not the doctrine of the Trinity. For non-subscribers the dangers of suppressing the rights of individual conscience were deemed greater than the possibilities of heterodox beliefs developing. Arianism was a constant bogeyman but having rejected making subscription to the Trinity compulsory and having passed the ‘Advices for Peace’ the London ministers nevertheless also asserted their belief in the Trinity in a separate document. But a refusal to subscribe to what were termed humanly inspired formulations remained uppermost and can be seen throughout the eighteenth century, particularly in the writings of English Presbyterians. There is no doubt that non-subscription was a prime impulse within those churches that ultimately became Unitarian and within the institutions which they set up, including such academies as Manchester College. The development of a much more vigorously doctrinal Unitarianism early in the nineteenth century created a new set of tensions but the non-subscribing tendency can arguably be traced on through the thought of such figures as James Martineau and what came to be termed Free Christianity. But this lay someway ahead of 1719. At this point a major part of the Dissenting community in England, which had largely been created in the ejection of 1662, gave assent to non-subscription, they rejected creeds and emphasised the right of private judgment. The traditional criticisms that they had directed at the Anglican establishment were now being directed at the imposition of authority from within their own institutions. It was an important step that was not intended to promote heterodox beliefs such as Arianism but its effect, for those who followed this path, was to open up the possibilities of different interpretations of such doctrines co-existing alongside each other.

David Steers

[i] See for instance Robert Pope, ‘When Jesus Divided the Church’, Reform, February 2019. Stephen Copson, ‘The Salters’ Hall debates’, The Baptist Times, https://www.baptist.org.uk/Articles/542042/The_Salters_Hall.aspx. Martyn C. Cowan, The 300th anniversary of the Salters’ Hall debates, Union Theological College, https://www.union.ac.uk/discover/news-events/blog/58/the-300th-anniversary-of-the.

[ii] The most detailed account of the course of the controversy is probably still R. Thomas, ‘The non-subscription controversy amongst dissenters in 1719: the Salters’ Hall debate’, Journal of Ecclesiastical History, 4 (1953), pp.  162–86. See also David L. Wykes, ‘Subscribers and non-subscribers at the Salters’ Hall debate’, Oxford Dictionary of National Biography, published online 2009.

[iii] Salters’ Hall was the hall of the Salters’ Company of the City of London and contemporary publications name the venue simply as Salters’ Hall but it seems most likely that the debate will have taken place in the adjacent Salters’ Hall meeting house.

[iv] An Authentick Account of Several Things Done and agreed upon by the Dissenting Ministers lately assembled at Salters-Hall, (London 1719), includes the ‘Advices for Peace &c’.

[v] Benjamin Hoadly, The Nature of the Kingdom, or Church, of Christ. A Sermon Preach’d before the King, at the Royal Chapel at St James’s. On Sunday March 31, 1717, (London 1717).

This article appears in Volume 27, Number 1, April 2019 issue of the Transactions of the Unitarian Historical Society which is available now. Annual membership of the UHS costs only £10, each member receiving a copy of the Transactions. Membership can be obtained from the treasurer: Rev Dr Rob Whiteman, 10 Greenside Court, St Andrews, KY16 9UG, to whom cheques (made payable to the Unitarian Historical Society) should be sent.

Dedication of the Roll of Honour

Dedication Downpatrick 18th November 2018 table 03

Decoration around communion table

Dedication Downpatrick Order of Service

Order of Service

On Sunday, 18th November the First Presbyterian (Non-Subscribing) Church, Downpatrick hosted the service for the Non-Subscribing Presbyterian Church of Ireland to commemorate the centenary of the end of the First World War and the dedication of the new Roll of Honour of all the men and women who served in the war.

Dedication Downpatrick 18th November 2018 table 01

The service included Biblical readings as well as poetry from the First World War and extracts from the diaries and writings of Nurse Emma Duffin and Captain J.S. Davidson, who was killed on the first day of the battle of the Somme. Laura Patterson was the organist, Jack Steers played the Last Post while Laura Neill played a lament on the pipes after the dedication of the Roll and at the start of the service.

Dedication Downpatrick 18th November 2018

Some of those taking part in the service (Photo: Mary Stewart)

Those who took part in the service included (left to right) Rev Paul Reid (Larne) who led the congregation in prayer, Jeffrey Martin who read the extracts concerning Captain Davidson, Rev Brian Moodie (Dromore) who read from the diary of Emma Duffin, Rt Rev Colin Campbell (Moderator, Holywood and Ballyclare) who dedicated the Roll, Rev Dr David Steers (Downpatrick, Ballee and Clough) who conducted the service, Rev Rosalind Taggart (Templepatrick) who read John ch.15 v.1-17, Rev Norman Hutton (Newry, Banbridge and Warrenpoint) who preached, Laura Neill who played the bagpipes and Sue Steers who read In Flanders Fields. The Rev Bridget Spain (Dublin – not shown in picture) read Micah ch.4 v.1-5.

Dedication Downpatrick 18th November 2018 poster

Poster, including picture of Downpatrick Church member Rifleman John Hayes, supplied by Richard Edgar

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Some images from before and after the service (Photos: Jeffrey Martin and Mary Stewart)

 

Seven Churches in Liverpool in 1859 viewed from the air

Glen Huntley has posted another fascinating and informative piece on his blog, this time about three houses which once stood close to the Ancient Chapel of Toxteth. These are Elm House, Chapelville and Cooper’s Folly. All three houses long disappeared to make way for the Victorian Tram Sheds and the later twentieth-century extension. The Tram Sheds themselves were demolished in 1993. But you can read Glen Huntley’s excellent post here:

https://theprioryandthecastironshore.wordpress.com/2018/10/04/robert-griffiths-toxteth-park-elm-house-chapelville-and-coopers-folly/

William Roscoe, the famous Unitarian and abolitionist is believed to have lived at Elm House, although his connection with this particular house doesn’t seem to have been proved conclusively. The ‘Dingle’ was the inspiration for one of his poems and he certainly did live locally at one point. He was definitely a member of the Ancient Chapel as well, I have the original ‘call’ issued to the Rev John Porter in 1827 and it includes William Roscoe’s signature.

But another thing Glen incorporates into this post is some detail from an aerial view of Liverpool by John R. Isaac in 1859 and published in New York. This is a view from a hot air balloon and can be viewed on the Library of Congress site at https://www.loc.gov/resource/g5754l.ct007678/?r=0.035,0.095,1.051,0.668,0

The image is fully zoomable and gives some remarkable detail of the city in the middle of the nineteenth century. The city without the cathedrals, the Liver Buildings and some other landmarks has a different look to it and it is not always easy to find your way about. However, Glen has found the Ancient Chapel and Elm House, Chapelville and Cooper’s Folly and includes an annotated close up of that part of the picture similar to this one:

Ancient Chapel from air

The tall church on the right is St Paul’s Church which is another place I intend to return to on this blog at some point. (The Ancient Chapel can be seen in the bottom left hand corner behind the stage coach).

But looking at the map I discovered another group of churches in Liverpool which must be a unique image of some long-lost buildings.

If you zoom in to the centre of the picture (and it is amazing how much detail can be uncovered there) you get this view:

Hope Street from air

It’s interesting because it shows a collection of now almost all vanished churches still clean and complete: unstained by the smoke and pollution that would gradually turn their stone work black and still with their towers and steeples.

At the centre of this scene is Hope Street Unitarian Church. Once the church of James Martineau and demolished in the 1960s. I blogged about Hope Street on a number of occasions but primarily here:

https://velvethummingbee.wordpress.com/2015/05/17/the-church-on-hope-street/

and according to the statistics one of the most frequently read pages on this blog.

Behind Hope Street you can see Myrtle Street Baptist Church, the church of Hugh Stowell Brown (soon to be the subject of a new biography). I have written about that church here:

https://velvethummingbee.wordpress.com/2016/11/20/hugh-stowell-brown-and-myrtle-street-chapel/

and again it is interesting to see a church looking clean and bright when every photograph of it shows it as black and grimy. The same is true of Canning Street Presbyterian Church in the bottom right hand corner of the image, also demolished in the 1960s and now the site of a modern German Church. To the left of this church is the Catholic Apostolic Church, still with its tower in place, a remarkable building, burnt down in the 1980s.

The long building without a tower in the bottom left corner is St Bride’s Church of England, still there today. St Bride’s can be seen in a rare film of 1901 on the BFI Player. Although the church is not identified it clearly is St Bride’s:

https://player.bfi.org.uk/free/film/watch-liverpool-church-parade-and-inspection-1901-1901-online

In the top left hand corner you can see Rodney Street Church of Scotland, a building saved from destruction but now flats, and just in front is St Philip’s Church Hardman Street, a ‘cast iron’ church like St Michael’s in the Hamlet which disappeared inside another building in 1882 only to be partly uncovered again when that building was knocked down in 2017! You can read about that remarkable discovery on this very interesting blog:

https://liverpool1207blog.wordpress.com/2018/01/02/st-philips-church-hardman-st-liverpool-1816-2017/

But seven accurate looking representations of different churches, only two of which still exist, taken from a hot air balloon in 1859.

 

Old Meeting House Antrim

Earlier this week I was pleased to get a look inside the Old Meeting-House at Antrim in the company of Rev Dr John Nelson and architect Dara O’Malley. This is the original Presbyterian meeting-house in the town which became Non-Subscribing under the leadership of Rev John Abernethy, the ‘father of Non-Subscription’ in Ireland.

Antrim June 1913

The meeting-house in 1913

Not a very large building but the home of an active and important congregation for a long time. In the 1970s the congregation was faced with a struggle to maintain the building and it was transferred to the local Council which was then Antrim Borough Council. From 1980 it was let out as a boxing club which closed some years ago and this year the meeting-house was returned to the church. As the photos show the building has faced some years of neglect but this point marks the beginning of the restoration of the meeting-house and the renewal of the congregation’s witness in the town.

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The interior in 2018

It is quite a prominent building as you come into the town and nearby a large three-storey building is the original manse. I wrote about the story of the manse a couple of years ago, the post can be read here:

https://velvethummingbee.wordpress.com/2015/05/07/a-vestige-of-protestant-dissent-in-antrim-town/

Antrim Exterior front including manse

View of the meeting-house, the old manse is on the extreme right of the picture

Most of the graveyard is now managed by the Council and this includes some interesting grave stones including the tombstone of the family of Rev William Bryson, minister at Antrim from 1764 to 1810. He was married to a granddaughter of John Abernethy and whilst holding a very radical theology was less radical in the political upheavals of the 1790s.

Antrim Bryson family tombstone

Bryson family tombstone

Inside there is little obvious reminder of the building’s life as a church although a memorial to John Carley, a barrister at law and the son of the Rev John Carley (minister 1811-1861) , can be found, as well as the outline of the decorative moulding around the long vanished pulpit and the place where the sounding board was once attached.

Antrim John Carley memorial

Memorial to John Carley

Antrim pulpit moulding

Moulding above the site of the pulpit of 1891

The interior was ‘turned’ in 1891, that is the location of the pulpit was moved from the centre of the long wall to the short wall at one end and the pews re-arranged accordingly. All those fittings are long gone but there is now tremendous potential for this survival from 1700.

Antrim Datestone

Datestone

No pictures or text may be reproduced from this site without the express permission of the author.

Ancient Chapel of Toxteth 400th Anniversary

Ancient Chapel of Toxteth celebrates 400 years of worship and witness

Two images of the Chapel separated by about 120 years:

ACT Victorian 02

ACT Ext 05

 

Service to Commemorate the

400th Anniversary

of the

Ancient Chapel of Toxteth

Sunday, 25th November 2018

2.30 pm

Please note the service to commemorate the 400th anniversary of the Ancient Chapel of Toxteth will be held on Sunday, 25th November as advertised. However, the time of the start of the service has been changed it will now commence at 2.30 pm and not at the previously stated time.

ACT Ext 07

Preparing for worship

ACoT landscape logo