‘The Rector presents his compliments’: Worship, Fabric, and Furnishings of the Priory Church of St Bartholomew the Great, Smithfield, 1828-1938

1999 ◽  
Vol 35 ◽  
pp. 320-332
Author(s):  
Martin Dudley
Keyword(s):  
Eighteenth Century ◽  
Benjamin Franklin ◽  
Henry Viii ◽  
John Wesley ◽  
Process Of Change ◽  
Parish Church ◽  
The North ◽  
City Of London ◽  
The City ◽  
The Church

For nearly 900 years the Priory Church of St Bartholomew the Great has functioned as an expression of wider religious moods, movements, and aspirations. Founded in 1123 by Rahere, a courtier of Henry I, at a time when the Augustinian Canons gained a brief ascendancy over older forms of religious life, it represents the last flowering of English Romanesque architecture. The Priory was dissolved by Henry VIII, became a house of Dominicans under Mary, and saw the flames that consumed the Smithfield martyrs. Since Elizabeth’s reign it has been a parish church serving a small and poor but populous area within the City of London but outside the walls. Its history is fairly well documented. Richard Rich lived in the former Lady Chapel. Walter Mildmay worshipped, and was buried, there. John Wesley preached there. Hogarth was baptized there. Parts of the church had been turned over to secular use. There was a blacksmith’s forge in the north transept beyond the bricked-up arch of the crossing and the smoke from the forge often filled the building. A school occupied the north triforium gallery. The Lady Chapel was further divided, and early in the eighteenth century Samuel Palmer, a printer, had his letter foundry there. The young Benjamin Franklin worked there for a year in 172 s and recorded the experience in his autobiography. The church, surrounded by houses, taverns, schools, chapels, stables, and warehouses, was a shadow of its medieval glory; but between 1828 and 1897 it changed internally and externally almost beyond recognition. The process of change continued over the next forty years and indeed continues still. These changes in architecture and furnishings were closely linked to a changed attitude to medieval buildings, to issues of churchmanship, and to liturgical developments.

LONDON’S WATERFRONT 1100–1666: SUMMARY OF THE FINDINGS FROM FOUR EXCAVATIONS THAT TOOK PLACE FROM 1974 TO 1984

2019 ◽  
Vol 99 ◽  
pp. 63-94 ◽  
Author(s):  
John Schofield
Keyword(s):  
Religious Beliefs ◽  
Documentary Evidence ◽  
Parish Church ◽  
The North ◽  
Key Issues ◽  
Human Burials ◽  
Trading Network ◽  
City Of London ◽  
The City ◽  
The Church

The area around the north end of the medieval London Bridge in the City of London has attracted much archaeological attention. This article summarises the main findings for the period 1100–1666 from four excavations, recently published. In doing so, it explores a number of key issues: the main characteristics of this waterfront area in the medieval and Tudor periods; the sources of the pottery and artefacts incorporated into reclamation units, and any significance in their locations behind waterfront revetments or on the foreshore; what the medieval and post-medieval artefacts say about culture, fashion and religious beliefs; the functions of the buildings and open areas, and to what extent these can be linked to owners or occupiers specified in the documentary record; and how the port of London fits within its European trading network. The article also examines if and to what extent the area south of Thames Street was an industrial suburb of the medieval City. Here also lay the parish church of St Botolph Billingsgate, destroyed in the Great Fire of 1666 and not rebuilt, many details of which can be reconstructed from archaeology and rich documentary evidence. Sixty-nine human burials in the church include one of a man in his sixties who may be John Reynewell, mayor of London in 1426–7. The several thousand artefacts and several hundred kilos of English and foreign pottery (the latter now analysed into over 100 separate wares) from the four sites in the study deserve further research by scholars, who can use this article as a stepping stone into the archive held at the Museum of London.

scholarly journals X. Observations on a Grant of an Advowson of a Chantry to a Guild in 34 Henry VI., exhibited by Joseph Jackson Howard, Esq. F.S.A.

Archaeologia ◽  
1860 ◽  
Vol 38 (1) ◽  
pp. 135-148
Author(s):  
Weston Styleman Walford
Keyword(s):  
New Work ◽  
The North ◽  
North Side ◽  
The Gift ◽  
Henry Vi ◽  
City Of London ◽  
The City ◽  
Brothers And Sisters

The Deed exhibited this evening by Mr. Joseph Jackson Howard has appeared to me sufficiently interesting to justify a few remarks on its contents. It bears date the 7th of August 1456 (34 Hen. VI.). By it Richard Acreman granted to John Oudene, master of the fraternity or guild of St. George of the Men of the Mystery of Armourers of the city of London, to John Ruttour and William Terry, the wardens, and to the brothers and sisters of the same guild the advowson of or right of presenting a chaplain to the chantry which Joan, formerly the wife of Nicholas de Wokyndon, Knight, founded at the altar of St. Thomas the Martyr in the new work of the cathedral church of St. Paul, London, viz. on the north side of the same church; which altar was, at the time of this grant, placed in the chapel then commonly called the chapel of St. George within the said church, in which chapel the said guild was then lately founded and established by King Henry VI.: this advowson the said Richard Acreman had of the grant of Thomas Coburley and Thomas Burghille, who had it (inter alia) of the gift of Richard Bastard of Bedford and Isabella his wife, who was kinswoman and heiress of the said Nicholas de Wokyndon. The deed was witnessed by William Marwe, the Mayor of the city of London, and John Yonge and Thomas Ouldegreve, the Sheriffs.

1649: Revolutionary Turnpike

2020 ◽  
pp. 300-308
Author(s):  
Jonathan Scott
Keyword(s):  
Eighteenth Century ◽  
The Netherlands ◽  
American Frontier ◽  
South Eastern ◽  
Relative Decline ◽  
The Baltic ◽  
City Of London ◽  
The City ◽  
And Diffusion ◽  
Dramatic Growth

This concluding chapter discusses how the Anglo-Dutch revolution of 1649–1702 stood at the centre of a succession of wider transformations which were agricultural, political, and commercial. All of these had their origins in the Netherlands before spreading to south-eastern England and across the Atlantic. Understanding their development and diffusion has required attention to religion, migration, and war as well as to economic, social, and cultural life. The result connected a series of unique local human environments, including the Dutch water world, the city of London, and the American frontier into a world-altering imperial system. By the later eighteenth century the Atlantic reorientation of the European economy had thrown the Baltic into relative decline, sparking the dramatic growth of Liverpool, Manchester, and Glasgow while Stockholm, Copenhagen, and Amsterdam stagnated.

Decision-making under duress: the treatment of churches in the City of London during and after World War II

Urban History ◽  
2012 ◽  
Vol 39 (2) ◽  
pp. 285-309 ◽  
Author(s):  
PETER J. LARKHAM ◽  
JOE L. NASR
Keyword(s):  
Decision Making ◽  
World War Ii ◽  
World War ◽  
Post War ◽  
Set Up ◽  
The Uk ◽  
Multiple Experts ◽  
City Of London ◽  
The City ◽  
The Church

ABSTRACT:The process of making decisions about cities during the bombing of World War II, in its immediate aftermath and in the early post-war years remains a phenomenon that is only partly understood. The bombing left many church buildings damaged or destroyed across the UK. The Church of England's churches within the City of London, subject to a complex progression of deliberations, debates and decisions involving several committees and commissions set up by the bishop of London and others, are used to review the process and product of decision-making in the crisis of war. Church authorities are shown to have responded to the immediate problem of what to do with these sites in order most effectively to provide for the needs of the church as an organization, while simultaneously considering other factors including morale, culture and heritage. The beginnings of processes of consulting multiple experts, if not stakeholders, can be seen in this example of an institution making decisions under the pressures of a major crisis.

The Catholic London District in the Eighteenth Century

2006 ◽  
Vol 28 (2) ◽  
pp. 245-268
Author(s):  
David Butler
Keyword(s):  
Eighteenth Century ◽  
Middle Class ◽  
The South ◽  
The West ◽  
Social Segregation ◽  
City Of London ◽  
The City ◽  
Drury Lane

The London of Challoner consisted only of some seven square miles, one square mile of which was, of course, the City of London. It can all be put onto some eight pages of the present A–Z map of London, which at the time of writing consists of 141 pages. John Rocques's map of London, on a scale of 200 feet to the inch, which he began in 1738 and finished in 1747, in its London Topographical Society format of 1982, perfectly illustrates the London of both Challoner and Defoe. The western extremities were at Marylebone, Knightsbridge and Chelsea, the eastern at Stepney, Limehouse and Deptford, the northern at Tottenham Court and Bethnal Green, while the southern limits were at Kennington and Walworth Common. The population of London was assessed by Wrigley in 1990 as c. 575,000 in 1700, as c. 675,000 in 1750 and as c. 959,000 in 1801. The 1767 papist returns indicated that most London Catholics lived in the parishes of St James and St Giles, within Westminster. Schwarz has pointed out the considerable social segregation in London, middle-class areas being in the west and central parts, with the poorer areas in the south and east. The St Giles area around Seven Dials going east to Bow Street and Drury Lane is reputed to have contained a third of the capital's beggars and to have been a notoriously criminal quarter. The Catholic numbers in Westminster were 7,724, the City numbers 1,492, with the Middlesex out-parishes having more than 2,000. The 1767 total for London, including the parishes to the south and east, comes to 12,320, clearly too low, as is the accumulated total for the London District of around 15,800. This gives about 3,500 for the London District outside the capital while Challoner's own figures give us a Catholic population of 5,261. If the errors in enumeration were the same in both areas (a large assumption), this enables us to guess that the 1767 figures could be corrected to about 18,500 London Catholics and about 24,000 for the whole District.

scholarly journals Glory Crowned in Marble: Self-promotion of Individuals and Families in Seventeenth- and Eighteenth-Century Monuments in Istria and Dalmatia

2019 ◽  
pp. 139-150
Author(s):  
Damir Tulić
Keyword(s):  
Eighteenth Century ◽  
Parish Church ◽  
Military Engineer ◽  
Common Purpose ◽  
The Military ◽  
Venetian Republic ◽  
The Town ◽  
The Church ◽  
Commemorative Monuments

Senior representatives of the Venetian Republic inspired distinguished noblemen and rich citizens in Venice, as well as in Terraferma and Stato da Mar, to perpetuate their memory through lavish commemorative monuments that were erected in churches and convents. Their endeavour for self-promotion and their wish to monopolise glory could be detected in the choice of material for the busts that adorned almost every monument: marble. The most elaborate monument of this kind belongs to the Brutti family, erected in 1695 in Koper Cathedral. In 1688 the Town of Labin ordered a marble bust of local hero Antonio Bollani and placed it on the facade of the parish church. Fine examples of family glorification could be found in the capital of Venetian Dalmatia – Zadar. In the Church of Saint Chrysogonus, there is a monument to the provveditore Marino Zorzi, adorned with a marble portrait bust. Rather similar is the monument to condottiere Simeone Fanfogna in Zadar’s Benedictine Church of Saint Mary and the monument to the military engineer Francesco Rossini in Saint Simeon. All these monuments embellished with portrait busts have a common purpose: to ensure the everlasting memory of important individuals. This paper analyses comparative examples, models, artists, as well as the desires of clients or authorities that were able to invest money in self or family promotion, thus creating the identity of success.

The Fifteenth-Century Garner at Leadenhall, London

1989 ◽  
Vol 69 (1) ◽  
pp. 119-153 ◽  
Author(s):  
Mark Samuel
Keyword(s):  
Fifteenth Century ◽  
Common Market ◽  
The West ◽  
Dual Purpose ◽  
Ground Plan ◽  
Documentary Sources ◽  
The North ◽  
City Of London ◽  
The City ◽  
Full Height

Excavation and observations from 1984–6 on the Leadenhall Court site in the City of London revealed elements of the fifteenth-century market building known as ‘The Leadenhall’. The truncated foundations were located in various areas of the site; 177 medieval moulded stones were found reused in later cellar walls; and a fragment of the west wall survived to its full height of 11.17m encased between Victorian buildings. The recording and subsequent study of these features, together with a reassessment of such plans and drawings of the building as have survived, established the ground plan of the quadrangle and chapel, and made possible a complete reconstruction of the north range of this important civic building. The methodology used in the reconstructions is described with particular emphasis upon the analysis of the moulded stones. In conclusion, both the design of the structure and the documentary sources are studied to show how it may have been intended to function.The arcaded ground floor functioned as part of a common market, while the upper floors were intended to be a granary. For convenience, however, this dual-purpose building is referred to as the ‘garner’ throughout the text.

Goring Revisited: George Bell, The Artist Hans Feibusch, and Art in Church

2001 ◽  
Vol 6 (28) ◽  
pp. 36-46
Author(s):  
Paul Foster
Keyword(s):  
Visual Art ◽  
Sacred Art ◽  
Parish Church ◽  
The North ◽  
Christ Church ◽  
The Moment ◽  
The Church ◽  
At Home

There is adventure about—both at home and abroad. More especially, events are taking place in respect to the place of visual art in the witness of the Church that a generation ago, or even less, would have been laughed out of court: for the counsel of this committee or that, whether at parish vestry or cathedral chapter, would have looked askance at what, today, seems to be accepted almost on the nod. Examples of what is occurring, and especially in cathedrals up and down the country, are easy to cite. One need think only of recent exhibitions at Salisbury; the use of video (Bill Viola'sThe Messenger)at Durham; the appointment of an artist in residence at Gloucester;Sculpture for Winchester, the 1998 exhibition arranged in part across the Inner Close of the cathedral; an exhibition in November 1999 of Sussex artists in the North Transept at Chichester, conducted with a view to raising funds for the continuing restoration of the cathedral; Anthony Green'sResurrection, An Act of Faithat Christ Church, Oxford; or the planned (at the moment of writing) millennial exhibition,Stations, the New Sacred Art, to be held in 2000 both at the cathedral in Bury St Edmunds and at twelve associated parishes. Varied as these examples are, they all share a very distinct characteristic—the temporary nature of the arrangements, for which no formal permission or approval was legally required from any supererogatory body or bodies. Reasons for this development are complex, and the outcomes— which frequently create controversy—are often fiercely debated. What has received less attention, however, is the foundation of the present relationship between art and the Church, a relationship that can be seen to stretch back to a judgment made by George Bell, then Bishop of Chichester, in his own consistory court in 1954, concerning a design for a mural by Hans Feibusch in the parish church at Goring-by-Sea.

VI.—On the Destroyed Church of St. Michael Wood Street, in the City of London, with some Notes on the Church of St. Michael Bassishaw

Archaeologia ◽  
1902 ◽  
Vol 58 (1) ◽  
pp. 189-216
Author(s):  
Philip Norman
Keyword(s):  
Nineteenth Century ◽  
Severely Injured ◽  
Tower Of London ◽  
The Past ◽  
Points Of View ◽  
Christopher Wren ◽  
City Of London ◽  
The City ◽  
Burial Grounds ◽  
The Church

From the artistic and antiquarian points of view, the systematic destruction of our old City churches under the Union of Benefices Act is greatly to be deplored. Under this Act the churches designed by Sir Christopher Wren have especially suffered; and here I will venture to say a few words on that famous architect and his work. A dire catastrophe sometimes calls forth the energies of the master mind that can grapple with it; this was the case, when, after the Great Fire of 1666, by which eighty-six parish churches were destroyed or severely injured, Wren at that time, hardly a professional architect, turned his attention to the City. He first produced a plan for general rebuilding, which would have given free scope to his genius, although at the same time destroying many links with the past. The chief public buildings were to have been grouped round the Royal Exchange, which would have formed an important centre; St. Paul's Cathedral being approached from the east by two broad converging streets. A river quay, in part adorned by the City Halls, would have extended from Black-friars to the Tower of London; while the churches, greatly reduced in number, were to occupy commanding and isolated sites, their burial grounds being outside the City. For reasons which it is here not necessary to discuss, this proposal was not accepted; and so the City grew again, more or less on its old irregular lines. To Wren, however, was assigned the task of rebuilding or repairing not only St. Paul's Cathedral, but, if we include St. Mary Woolnoth and St. Sepulchre, both only repaired, no fewer than fifty-two other churches, The remainder were not rebuilt, their parishes being united -with adjoining parishes which continued to possess churches. The ancient burial grounds were, to a great extent, retained, and burials continued in them until after the middle of the nineteenth century.

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