“There is nothing in all the world so like God as stillness”
This Sunday’s service comes from Banbridge and a big thank you goes to Ruby Bushby of Banbridge, who did the reading (1 Kings ch.19 v.4-13), John Strain, who played the organ (at Ballee), and Robert and Laura Neill who played the duet ‘Work for the Night is Coming’ on the bagpipes, being filmed overlooking the dramatic coastline of Lecale.
The theme of the service is silence and includes the following quotation from James Martineau:
Silence is in truth the attribute of God; and those who seek him from that side invariably learn that meditation is not the dream but the reality of life; not its illusion but its truth; not its weakness but its strength. .. All great things are born of silence. .. all beneficent and creative power gathers itself together in silence, ere it issues out in might. .. Silence came before creation, and the heavens were spread without a word. Christ was born at dead of night; and though there has been no power like his, ‘He did not strive nor cry, neither was his voice heard in the streets.’ Nowhere can you find any beautiful work, any noble design, any durable endeavour, that was not matured in long and patient silence, ere it spake out in its accomplishment.
And in the Psalms we read:
For God alone my soul waits in silence, for my hope is from him. He only is my rock and my salvation, my fortress; I shall not be shaken. On God rests my deliverance and my honour; my mighty rock, my refuge is God. Trust in him at all times, O people; pour out your heart before him; God is a refuge for us.
(Psalm 62 v.5-8.)
We uploaded two additional videos in the last week both of which deal with animals and the animal kingdom. The first one will definitely appeal to cat-lovers:
This is the story of Faith the Cat, a stray cat that found its way into a church in London during the Second World War. Faith survived a bomb that destroyed the church and rescued her kitten, later being awarded a silver medal. The story also includes two cat poems.
The second video, was uploaded on World Environment Day and features a prayer for the animal kingdom alongside a reading from Matthew ch.6 v.25-33 which accompany some of the marvellous wildlife photographs taken by Graham Bonham. Graham is a keen amateur photographer, some of his pictures have been used in Faith and Freedom Calendars, and these depict a wide variety of animals including a Great Crested Grebe (above), a red panda and a mouse in his conservatory.
First Presbyterian (NS) Church, Banbridge. Next door is the Methodist Church.
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.
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.
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:
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.
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:
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.
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:
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:
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:
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:
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:
The April 2017 issue of the Transactions of the Unitarian Historical Society is now available. Annual membership costs £10 for individuals and can be arranged through the treasurer via the Unitarian Historical Society website:
Francis Dávid (Dávid Ferenc, c.1520-1579) by the late Donald A. Bailey. This is an important article discussing the theological and historical significance of Francis Dávid which was sent for publication by Don just a couple of days before he died so suddenly in 2015.
The Diet of Torda (picture: Unitarian Historical Society)
Socinians Out – Dr Williams’s Trust in the 1840s by Alan Ruston. An examination of the will and legacy of Dr Williams and the arguments over its ownership.
Daniel Williams (portrait in Dr Williams’s Library)
The Centenary of the Unitarian Historical Society by David Steers. A survey of the foundation and early history of the Society adapted from one of the talks at last year’s annual meeting.
John Crosby Warren of Nottingham and Aberdeen. First President of the Unitarian Historical Society
Note – James Martineau – a neglected source. Alan Ruston. Newspaper articles on the centenary of his birth.
Record Section – an unpublished letter of James Martineau. David Steers. A letter to the Rev James Orr of Clonmel.
New PhD Thesis at the University of Kent. Valerie Smith. Rational Dissent in England c.1770-c.1800.
David Clark,Victor Grayson The Man and the Mystery, Quartet, 2016, 324 pp, ISBN 978 0 7043 7408 9. £20. (Reviewed by David Steers).
Alan Ruston,On the Side of Liberty: A Unitarian Historical Miscellany, The Lindsey Press, London, 2016, 212 pp. ISBN 978-0-85319-087-5. £9.50 plus £1.50 p&p. (Reviewed by Phillip Hewett).
Alan Seaburg,The Unitarian Pope: Brooke Herford’s Ministry in Chicago and Boston 1876-1892, Alan Seaburg, Alan Miniver Press, 162 pp, 2014, available on Amazon Kindle, price £3.83. (Reviewed by Alan Ruston).
Building the Church, The Chapels Society Journal, Volume 2, 2016., 91 pp, ISBN 978-0-9545061-5-5. (Reviewed by Andrew Hill).
Matthew Kadane, The Watchful Clothier, The Life of an Eighteenth-Century Protestant Clothier, Yale University Press, 312 pp, hardback, January 2013. ISBN 9780300169614. Price £65. (Reviewed by Alan Ruston).
David Sekers,A Lady of Cotton Hannah Greg, Mistress of Quarry Bank Mill, The History Press in association with the National Trust, 280 pp, 2013, ISBN 9780752490083. Price £9.99. (Reviewed by Alan Ruston).
It’s many years since I last visited the graveyard of the Unitarian Chapel at Croft. The Chapel was demolished long ago and the graveyard is not easy to find but I was encouraged to re-visit it by the purchase of a rare post card of the Chapel on eBay.
That invaluable book, The Unitarian Heritage, doesn’t have a picture of the Chapel but it does carry all the main points of its history:
Croft, Lady Lane. Lancashire. 1839. Originated at Risley in 1707 from which Unitarians were expelled (Chapel there demolished 1971 – in path of M62 motorway). Closed 1959 and demolished, though graveyard survives, neatly maintained by Warrington Corporation.
But there is a rather more poignant tale to its story, well-told by the late Rev Dr Ian Sellers in the Transactions of the Unitarian Historical Society of 1978. He outlines the history of the Risley Chapel, seized through the courts by the Presbyterian Church in England who expelled the Unitarian congregation (or most of them), and who kept it until the M62 brought about its destruction in the early 1970s.
In 1839 the dispossessed Unitarians had built a new chapel at Croft, a remote rural area near Warrington. Much of the energy for the creation of the congregation came from the labours of one woman – Ellen Yates – a woman who organised a public demonstration against the loss of the Chapel in the village square at Risley. In the autumn of 1838 she opened her house for worship and in the company of her husband travelled the north-west on foot raising money for the new Chapel. She raised £500 in the end which was used to secure the plot, establish an endowment for the preachers, and build the Chapel, with most of the labour provided by the members. All was ready by September 1839 and on 27th of that month opening services were held with the special preachers being Rev James Martineau and Rev John Hamilton Thom.
It’s hard to date the old post card, although sometime at the start of the twentieth century would be a very reasonable guess. Most of the graves date from the nineteenth century and many of them can be seen and compared on both photographs.
The Chapel c.1910
The site in 2016
The Chapel was demolished in 1959 and Ian Sellers states that the site of the Chapel was sold for building. A major difference with the old photograph is that the site is now surrounded with modern housing but it may be that the Chapel site itself was either not sold or only part of it was disposed of. There is quite a large secluded area at the back of the graveyard which must have been part of the Chapel and the old photograph appears to show the Chapel very near to the graves.
The back of the site
The graves themselves are worth looking at. They include two with inscriptions for soldiers killed in the First World War. One is for Rifleman Harold Houghton, who died from wounds received at the battle of Neuve Chappelle, 24th March 1915 aged 24. The other commemorates Corporal William Whittle of the 1st Battalion the Royal Fusiliers who died on 14th June 1918 in Aubergue Hospital aged 29.
Whittle family grave
I remembered from my first visit the grave of the Rev Peter Holt. Most of the graves are in very good condition although this one seems to be starting to split which is a shame. Peter Holt was the first full-time minister at Croft, from 1880 to 1889, also serving as minister at Leigh (1889-1894) and Astley (1889-1927). He was the father to two other ministers – the Rev Raymond V. Holt, distinguished scholar, tutor at Manchester College, Oxford and principal of the Unitarian College, Manchester, and the Rev Felix Holt minister of Ballymoney in county Antrim.
Grave of the Rev Peter Holt
At the time of closure the graveyard was transferred to the care of the local council. Originally in Lancashire it is now located in Cheshire. As Ian Sellers says of it (and the graveyard of Risley itself which also still survives) it is somewhere that “only the most insensitive would find unworthy of remembrance”.
The current celebrations of the 400th anniversary of the death of William Shakespeare prompt me to think about the Rev Edgar Innes Fripp. His is not a name widely remembered today but I was very aware of him when I was minister of All Souls’ Church in Belfast as a very distinguished predecessor in that pulpit, indeed the minister under whose leadership that church was built in 1896.
E.I. Fripp didn’t really get the attention he deserved in the congregation, although I wrote and spoke about him on a number of occasions. If the congregation looked to anyone as an historical exemplar it was A.L. Agnew whose own particular heroic story in the course of a 54 year ministry was partly based on an undoing of the achievements of his predecessor Fripp. He did away with the ‘Fripperies’ that remained from early in the century even to the extent – or so I was told – of having a bonfire of old service books along with assorted hassocks, communion table cloths and pulpit hangings. Fripp had introduced an edited version of the prayer book to the church, a robed choir and a much more devotional style of worship than had been the case before. More than that he had built the church, a little medieval English parish church in suburban Belfast. It was his vision in achieving this that had enabled the church to survive. Without this move it would have been unlikely to have lasted in Rosemary Street, and although there may have been a falling off in attendances between the wars it suited the narrative of the later arrival of Dr Agnew and the York Street congregation following the blitz of 1941, to write off everything that had gone before. In fact the destruction of the York Street building made an eventual union of the two congregations inevitable but without the intervention of the German Luftwaffe even that probably would not have taken place.
All Souls’ in 1900
By the time I was minister at All Souls’ a large majority of the congregation had belonged to York Street or were descendants of that congregation. The Second Congregation families, the original All Souls’ people, were a minority yet there were a few who remembered Edgar Innes Fripp. This wasn’t because they were extraordinarily old, because although he had built the church in 1896 and left in 1900 he had returned at the start of the 1920s for a few years. In the 1990s there were some people who had childhood memories of Fripp and what they remembered in particular was his interest in Shakespeare. He was much given to quoting him and increasingly found inspiration in his writings for his sermons.
The title page of Shakespeare’s Stratford
In Belfast he had been innovative, imaginative and creative. He was a genuine scholar, he had been a Hibbert Scholar in Germany before entering the ministry, and was a caring and effective pastor. All this can be seen in his Kalendar, the first monthly magazine to be distributed within a church of the Non-Subscribing tradition in Ireland. Before he had arrived the Second Congregation had left the presbyterian structures to pursue their own course although they were rooted in the Free Christian theological traditions exemplified by James Martineau.
Early in his ministry he had produced an account of the composition of the book of Genesis, by the end of his ministry he was completely absorbed in Shakespearean studies. He published a number of works on Shakespeare, and his life and times, and became a trustee of Shakespeare’s birthplace. Indeed it is interesting to see that today the Shakespeare Birthplace Trust has a short video examining E.I. Fripp’s analysis of Iago:
At the end of his life Fripp’s funeral took place in Shakespeare’s church and he was buried in Stratford on Avon. But he produced a large amount of work on Shakespeare and I have often been tempted to seek out a contemporary Shakespearean scholar to give an assessment of how these works are regarded today for Faith and Freedom. There is and has long been a vast industry around Shakespeare and each age finds a different set of interpretations that reflect its own circumstances. It would be nice to know from the point of view of an English literature specialist what endures from Fripp’s writings. But if nothing else he had an enduring impact on the topography of South Belfast, something that continues to this day.
The view of All Souls’ today from the Belfast City Hospital
I wonder how many Unitarian churches have their images engraved on the reverse of a coin? I only know of one example, it is not a particularly beautiful example of the medallist’s art but it is very interesting and tells an unusual tale.
The church in question is Paradise Street Chapel in Liverpool, now long demolished, indeed the whole street has disappeared under the shopping development known today as Liverpool One. But Paradise Street was built in 1791 and was a dissenting church of some importance in Liverpool at the time. In the nineteenth century no less a person than James Martineau became the minister – a fitting appointment to a congregation that was cultured, wealthy and influential. They had built their meeting house on the grand scale, with a central cupola it was octagonal with a classical frontage and adorned with elegant stone urns along the balustrade. Martineau arrived in 1832 and established a name for himself as a preacher, teacher and philosopher linking up with other prominent figures in Liverpool and the north west including John Hamilton Thom, Charles Wicksteed, and John James Tayler.
But partly through the changing environment around the old chapel, which had become more commercially orientated and less like an area the well-to-do might want to visit, and partly also because of the more devotional worship that Martineau introduced, the congregation felt a need to abandon their old church and build something new. Accordingly a grand gothic church was built on Hope Street and Martineau and his congregation departed to their new home, selling the old place off. (For Hope Street Church see my earlier post – the Church on Hope Street).
James Martineau and his congregation, perhaps out of financial necessity from building anew on an extravagant scale, showed little sentimentality in disposing of their old place of worship. Yet one can’t help suspecting that a man of such high-brow intellectual tastes as Martineau can hardly have approved of the new use to which the old chapel was now put. It was purchased by a man called Joseph Heath who intended to turn it into a music hall.
After the Unitarians left it in 1849 the spacious chapel, with its well-constructed gallery all built of the finest materials and to the highest standards, was converted into the Royal Colosseum Theatre and Music Hall. The pews were re-used for seating and one can see how a large chapel could easily be adapted for use as a theatre. However, Joseph Heath must have been an ingenious individual because he managed to turn Paradise Street into the first multiplex: there were twin auditoria for both a theatre and a music hall. According to The Liverpool Stage by Harold Ackroyd the theatre “presented what were described as full blooded dramatic plays for a patronage of mariners”, while the front part of the old chapel was converted into a music hall where variety performances were put on “well suited to the taste of those for whom Mr. Heath catered.”
One can’t imagine Martineau really approving of such an undignified end to his old church but there was greater indignity to come. The Colly, as it became known, was reputedly haunted, an association encouraged by the continuing presence of the chapel’s graveyard around the building. This also presented a practical advantage to the thespians. According to Harold Ackroyd again: …there was never any shortage of a skull during a performance of Hamlet. These were easily obtained, the artists’ dressing room, below the stage, formerly having been a grave vault, the artist had only to put his hand through an opening in the thin dividing wall, to seize hold of the grisly relic, as did Hamlet.
So it was the music hall owners who had the coin engraved with the unmistakable likeness of the Paradise Street Chapel. The Heath family owned the former chapel until about 1895 although it went through a number of refurbishments and changes of name in that time. But it remained known as the Royal Colosseum Theatre until 1875 at which time it was being run by Thomas Theodore Heath, Joseph’s son. Presumably this is the ‘T. Heath’ whose name is inscribed on the coin as the owner of the theatre. This would date the coin to the early 1870s when it functioned as an admission token for those eager for Victorian melodrama or the bawdy delights of an evening at the music hall. On the other side of the coin is a Liver bird, a belt and the name of the theatre. Some examples of the coins have a large letter ‘H’ stamped on them. I don’t know precisely what this indicated, at first I thought it was a reference to a seat or a row or an entrance but ‘H’ seems to be the only letter used in this way and it rather spoils the look of the engraving. Whatever meaning it had to the person at the theatre door this is now long forgotten.
By the late 1870s the theatre was said to be able hold 3,000 people, and must have been returned to a single auditorium, but at this stage in its history it was struck by a terrible tragedy. On the night of 11th October 1878, during a performance before a full house, a portion of the ceiling fell onto the pit and caused panic amongst the audience. Thirty-seven people were killed in the crush to escape and many more injured. Pictures in the Illustrated London News at the time show a building that was already extensively remodelled from the one that appears on the back of the token but it had fallen victim to the sort of tragedy that was not unknown in Victorian Britain. Following this the theatre was rebuilt, frequently renamed and continued in use up to the First World War. By then known as Kelly’s Theatre, it finally closed its doors in October 1916 and was sold to Cooper’s Ltd who used it as a warehouse for their greengrocery and restaurant business.
The whole story of Paradise Street Chapel and the Royal Colosseum Theatre was brought to a close by a German bomb during the blitz of 1941. Precisely how much of the building of 1791 had survived within the much enlarged edifice is hard to know but by then the building’s origins as a place of worship were hardly remembered. The link is maintained though by these little tokens which record a small element of theatre history and, almost by accident, help to preserve the image of a building that had a quite different history and purpose.
(This is an amended version of an article that first appeared in the ‘Inquirer’ 4 July 2015)
On a recent visit to Liverpool’s Metropolitan Cathedral I was struck by the beauty of the place – not quite for the first time – but on a profounder level than I had experienced before. It is a building of the 1960s in every way, with a lot of the problems that would be associated with such a building, especially one that was, in the end, built quickly and on a limited budget.
The original plan had been very extravagant indeed, a massive structure that would have dwarfed the large Anglican Cathedral nearby. Sir Edwin Lutyens was brought in to provide a plan for the second biggest cathedral in the world, the model for which can still be seen in the Museum of Liverpool. I have a promotional postcard from the 1930s that shows just how big they expected it to be:
Hold it up to electric light and all is revealed:
But although the crypt was completed and remains part of the continuing cathedral the great romanesque building of Lutyens’ design could never be constructed after the war. Somewhere in the crypt there is a brick with my great grandmother’s name on, one of the thousands of faithful who made a contribution to build the northern cathedral in the 1920s and 1930s. But although I wasn’t an Anglican, in my youth it was the Church of England cathedral that played a bigger role in my life. We went there for school Founders’ Day, often a bit of a trial, especially when I was dragooned into the junior choir. I was also there for the Boys’ Brigade Liverpool battalion church parades. These I found much more enjoyable especially when I was a member of the colour party and got to process through the cathedral and sit in the choir stalls, learning along the way quite a bit about liturgy and the conduct of worship. But no visitor to the Anglican cathedral can fail to be impressed by its sheer grandeur, it is a breathtaking building.
So I didn’t go to the Metropolitan Cathedral often and when I did it was reminiscent to me of the ‘space race’, of something very modern and a bit utilitarian. The bare concrete walls didn’t help in this regard. Coming straight after Vatican II its central altar and circular design is another typically sixties design which is fine if you like that sort of thing but I have never felt that worship in the round was necessarily the best way for any group of faithful people to gather.
But if you go in the cathedral today, as I did recently, you are struck by a quiet, luminous beauty. The blue of the stained glass windows seems to fill the space with a peaceful, reflective sense. The bare walls are frequently covered by tapestries and different hangings which create interest and warmth and although, when I visited, there were a number of school parties being shown round, the atmosphere of peace and worship was never interrupted. This I think is testimony to the skill of the guides and the attentiveness of the school pupils. The circular space has one great advantage in that if you walk around you discover a truly meditative experience. Indeed I felt so enthralled that I walked round twice and would happily have continued in my perambulations if other matters had not called upon my attention.
The light seemed to flood in from the lantern on this particular sunny day and infused the building with a sense of the numinous. It made me glad that I had gone in. There is a great deal of art to view. Again much of it very redolent of the 1960s but there’s nothing wrong with that. Not all of it can appeal to everyone but some of it struck me on that day as impressive, Robert Brumby’s terracotta statue of the Virgin and Child seems to fill the corner of the Lady Chapel very appropriately, for instance.
But leaving the cathedral on this sunny day I had to go and look again at the site of Hope Street Church. This building is now long gone, just one of a number of sometimes quite grand churches that once featured on these surrounding streets, it has to be said. You can read about Hope Street Church in a previous post. But the building on the right of the picture now called the Liverpool Media Academy, right next to the Philharmonic Hall, was once the site of James Martineau’s Church. The view from outside now looks along Hope Street to the modern cathedral opened in 1967.
I have sometimes been tempted to write a blog or a column entitled ‘The things I buy on eBay’. I have picked up lots of pieces of ephemera at very low cost on eBay which while certainly bearing very little intrinsic value and generally falling into the category of junk nevertheless have some historical interest.
The photograph above is a good example of this. It cost just 99p (which I suppose is actually quite a lot for a single, slightly blurry print) but it shows the very end of Hope Street Unitarian Church in Liverpool. Taken in 1962, probably by someone who habitually recorded views of buildings which he thought might one day be interesting, it catches the tower in the final stage of demolition. Somewhere under the rubble was a brass plate and a “hermetically sealed vase” containing a list of members, ground plans of the old and new chapels, a report of the congregation’s school, a plan of Liverpool, a print of the Dissenters’ Chapels Act, an engraved portrait of the minister and all the local papers from the week before the laying of the foundation stone on 9th May 1848. It was a sad end to a building that was opened for worship in 1849 and which occupied a prominent place in the city. Indeed it seems a shame that such a site, midway between the two cathedrals, could not have been saved for future use. It would be a great site today with enormous potential. But it is easy to be wise after the event, the world must have looked quite different to what was presumably a small and discouraged congregation by the early 1960s.
Hope Street had certainly known rather more glorious days. Built by James Martineau’s congregation to provide a place of worship that suited his style and popularity it was a thorough-going gothic construction that reflected his devotional approach. The classic image of it is this one:
Its relationship to the next-door Philharmonic Hall can be seen from this Edwardian postcard. The original Philharmonic burnt down in the 1930s and was replaced by the present building in 1939. In the picture the classical church opposite, the corner of which can just be seen on the right of the postcard, was the Church for the Blind, attached to the Liverpool School for the Blind which was situated on Hardman Street.
Nothing really remains of Hope Street Church today. Photographs of the interior are intriguing. This scan isn’t great but it shows the view looking towards the pulpit, the chancel and the font.
After James Martineau and before the First World War the congregation had some high profile ministers including Charles Wicksteed, Alexander Gordon and Richard Acland Armstrong. The 1920s saw a revival of fortunes under the radical ministry of Stanley A. Mellor who mixed an advanced theology with Socialist ideas. But the crowds that came out to hear him did not last and by the time of the eccentric ministry of the highly scholarly Sidney Spencer the numbers were starting to reduce.
In the Winter 2008/9 of the Merseyside District Unitarian Newsletter The Honourable Dr Frank Paterson, a former member of Hope Street and a very distinguished circuit judge who died in 2014, wrote his reminiscences of the Church. They are a fascinating and rare account of the congregation in the twentieth century. I place them here with due acknowledgment to the MDMA Newsletter:
I reflect with pleasure on my childhood and early manhood, when I frequently accompanied my father to the morning and evening services. He had a wide interest in almost every religious creed. In latter years he reminded me of a character in Shaw’s Major Barbara who declared that he had studied several religions and found that he would be perfectly at home in any one of them. Having been born into a Scots Presbyterian household, he was attracted by the preaching of Dr Charles Aked, the charismatic minister of the then Pembroke Baptist Chapel in Liverpool, where he met my mother, whom he married in 1911. After the departure of Dr Aked for the United States (to what was known as ‘The Millionaires’ Church’ on 5th Avenue), my parents transferred their allegiance to Hope Street Unitarian Church to enjoy the benefits of the preaching of the Reverend Stanley Mellor. Following his death, they continued to attend Hope Street church throughout the ministry of the Reverend Sidney Spencer, I do not think my mother took any interest in the details of religious faiths, but was content to fulfil what she regarded as a spiritual duty by attendance at a church on a Sunday. It is perhaps not surprising that the idea of a free religious faith always appealed to me. It gave me great pleasure to follow in my father’s footsteps as chairman of the Hope Street Committee, which awakened in me the desire to enter a calling where I could participate in the cut and thrust of debate, and to promote harmony where there has been discord.
It has therefore been a source of satisfaction to me to find that Hope Street had its origins on the site of what is now The Queen Elizabeth II Law Courts, where I have spent the greater part of my professional life. When the buildings were opened by Queen Elizabeth II, I happened to be one of the longest standing circuit judges of the court and had the honour of being presented to Her Majesty. Whilst waiting for the ceremony I was placed in a line of those about to be presented immediately between the Anglican Bishop of Liverpool on one side and the Catholic Archbishop of Liverpool on the other. I regret I didn’t have the courage or the time to remind these prelates that I felt like the wonderful white church that once stood half way between the Anglican and Catholic cathedrals in Hope Street.
When I was a child services at Hope Street were almost as well attended as the Hope Hall Cinema (now the Everyman Theatre) down the road, and in order to secure two seats together my father was obliged to apply to the Church Secretary, Mr William Letcher. There was an interval of several weeks before a reply was received notifying my father that two places had been reserved for himself and my mother, and on the following Sunday they were met in the vestibule by Mr Letcher to be escorted past the queue waiting to be seated and down the aisle to a pew four rows from the front, on the back of which was a card bearing their names. This remained what we regarded as our family pew until the church was demolished several decades later. William Letcher remains in my memory as a formidable figure, well-suited to the task of controlling the crowds at Hope Street. He was, I believe, employed by one of Liverpool’s principle banks, in charge of the Stationary Department. As a small boy he appeared to me as a person of enormous power and influence. Whatever it meant for the Trinity to be present in one person, it seemed to me that person might as well be Mr William Letcher. He was highly thought of, and in due course enjoyed the distinction of becoming the subject of a light-hearted song, composed by my father and another member of the congregation, which recommended a variety of facetious changes to forms of worship, each one punctuated by the refrain: “But Will `e Letch `ya?” The authors sang it at a Christmas party.
Another innovation of my father’s as Chairman was the collection of “bun pennies`”. These were coins dating from the early days of the reign of Queen Victoria on which the monarch’s head appeared with hair drawn back in a bun, still current in the inter-war years but invariably worn very smooth. My father encouraged members of the congregation to deposit any they found in their possession in a wooden casket he had placed on the window-ledge of the church vestibule, similar to those designed for holding ashes with an incision made in the top and inscribed with the words: “The Hope Street Church Ancient Victorian Secret Society”. To what objects the fund accumulated therein was applied remains uncertain to this day.
The only photograph of the church I recall seeing was taken by a photographer from the Liverpool Daily Post and showed the spire wrapped in smoke. It dated from an evening on which my father had had to move a Committee Meeting from the Library to the Church Hall, and eventually – very reluctantly – to adjourn with business unfinished, because the premises had become unbearably hot. The neighbouring Philharmonic Hall was on fire. My father had a print framed and hung in the church to illustrate the perils to which the members of the Committee were prepared to subject themselves in pursuance of their duties.
Hope Street Church also survived the blitz a few years later. It may be that the enemy found the white spire of that Unitarian stronghold a useful pointer to the Liverpool docks and to the Cammell Laird shipyards and it took care to spare it. Be that as it may, incendiary bombs were such a menace that the government required all males over a certain age to register for fire-watching duties. The minister of Hope Street, the Reverend Sidney Spencer, an ardent pacifist, had no hesitation in fire-watching at his own church or anywhere else, but objected to doing so under compulsion of the State. He refused to register. The magistrates fined him £10 which he steadfastly refused to pay. In due course, he was sent to prison for a term of 14 days. The minister (an admirer of Mahatma Gandhi) was adamant that he did not wish the fine to be paid, but after a few days the Committee felt that he had made his point, and that somehow the fine should be paid anonymously. It was decided that, as a law student with access via the Magistrates’ Entrance to the courts on Dale Street, the Chairman’s son was best able to make the payment without drawing attention to himself. This I did. The first clerk I approached hesitated: “But Mr Spencer has said he doesn’t want this fine paid. I don’t think I can take it.” “If anyone offers us money – we take it!” declared his senior. A few hours later, the Reverend Sidney Spencer was a free man.
My father reimbursed me, from what source I do not know. Possibly he unlocked the coffer of the Hope Street Church Ancient Victorian Secret Society!
In September of 2014 we launched – in fine style, it must be said, in the impressive surroundings of the Liverpool Athenaeum, thanks to Philip Waldron – the book Liverpool Unitarians: Faith and Action. Essays exploring the lives and contributions to society of notable figures in Liverpool Unitarian history. Published by the Merseyside District Missionary Association it should also be added that the District took to the role of publisher with great aplomb – not necessarily the most usual role for any church administrative body. The book is available in many book shops and museums in Liverpool as well as online from the District and via Amazon.
Liverpool Unitarians was a long time in preparation but I think is a better book for the extra time spent on its production. All the contributors have some connection with Merseyside Unitarianism and all write about different aspects of the contribution made by members of this household of faith to wider society over the centuries.
The full list of contributors and subjects is as follows:
Introduction, David Steers; Memorials of the Ancient Chapel of Toxteth Park, Bernard Cliffe; Jeremiah Horrocks 1618 – 1641, Bernard Cliffe; William Roscoe 1753 – 1831, David Steers; A Short History of the Rathbone Family, Annette Butler; The Unitarian Family of George Holt, Bernard Cliffe; Noah Jones 1801 – 1861, Philip Waldron; James Martineau 1805 – 1900, Len W. Mooney; Joseph Blanco White 1775 – 1841, David Steers; Kitty Wilkinson 1786 – 1860, Daphne Roberts; John Johns 1801 – 1847, David Steers; William Henry Channing 1810 – 1884, Richard Merritt; Charles Pierre Melly 1829 – 1888, John Keggen; Sir Henry Tate 1819 – 1899, Richard Merritt; Sir John Brunner 1842 – 1919, Len W. Mooney; Lawrence Redfern 1888 – 1967, Elizabeth Alley; Sir Adrian Boult 1889 – 1983, Richard Merritt; The Visitors’ Book of the Ancient Chapel, Bernard Cliffe
It was particularly pleasing to see Len Mooney’s contributions published in the book in light of Len’s sad death just a few months later. Someone who had been a devoted member of Ullet Road Church for many decades Len was a thoughtful and wise person whose gifts shine through in his chapters published here.
The book has a full colour cover designed by Alison Steers which incorporates ‘The Triumph of Truth’, the central detail from the library ceiling of Ullet Road Church, painted by Gerald Moira; the Good Samaritan Window at Gateacre Chapel, which was erected in memory of Sir Henry Tate; a bronze representation of the James, (the ship on which Richard Mather and the local puritans sailed to Massachusetts in 1635) made in 1934 for the hall door at the Ancient Chapel of Toxteth; the front elevation of Ullet Road Church built in 1899; and detail of the Liverpool Town Plan of 1725 by J. Chadwick.
The book also contains more than fifty illustrations, many of them never before published, and all of them helping to tell the story of Liverpool Unitarianism. Some of the stories told in the book are well known, others are not so familiar to the general reader, yet others break entirely new ground – Bernard Cliffe’s analysis of the memorials and graves in the Ancient Chapel is a first, as is his examination of the chapel’s visitors’ book.
In the Introduction I say:
This book is not intended to be hagiography but it does try to outline how one group of people – members of a particular faith community with deep historical roots but with an aversion to fixed creeds – were inspired to serve their fellows in different ways. Their legacy can be seen all over the city – in its parks, in its monuments, in the university, in hospitals, in education, in art galleries and museums – and it exists in the long and continuing struggle to create a society that gives equality and opportunity to all its citizens. It is not meant to be an exhaustive account of all the eminent members of the churches and chapels in the region. Readers will notice that the names mentioned are part of wider connections of family and business which includes many others who could be included. There are other figures who could be the subject of such biographical accounts. But this is a selection of some of those who have followed the call of faith to be of service to wider society.
It is pleasing also to report positive reviews in various publications.
In Faith and Freedom Peter Godfrey says: a splendid book… chapters that are full of interest and fill the reader with admiration and often wonder at the scope of the achievements of these Liverpool Unitarians
and in The Inquirer Alan Ruston says:
readers of this book will come to the conclusion that Unitarianism has not been just a faith of the mind but one of action as well.
The title and full publication and order details are as follows:
Liverpool Unitarians Faith and ActionEssays exploring the lives and contributions to society of notable figures in Liverpool Unitarian history
Edited by Daphne Roberts and David Steers
Published by the Merseyside and District Missionary Association 2014 ISBN 978-0-9929031-0-7 Price £12.99 plus £2.50 post and packing 128 pages, 52 illustrations, full colour cover
Available from: Philip Waldron, Ullet Road Church, 57 Ullet Road, Sefton Park, Liverpool L17 2AA or email@example.com also available for purchase on Amazon