Re-ordering your Parish Church

An advisory paper prepared on behalf of the Worcester DAC

In our time, many parishes are considering the re-ordering of their church in some degree. This could vary from merely removing a few pews to a complete rearrangement of the interior or possibly an extension. The re-ordering may be for liturgical reasons or to enable the building to accommodate wider community use - or even to share with other Christian denominations. All changes will require consultation with the Archdeacon and most will require formal consent from the Diocesan Chancellor and so be referred to the Diocesan Advisory Committee (DAC) The DAC will evaluate, assist and advise each parish on the best way to make use of its building. It is vital, therefore, that you consult the DAC at the earliest stage.

Throughout their history our historic churches have been altered, extended and re-ordered to meet the spiritual and social needs of the time, and it is because of this adaptability that these ancient buildings have continued in use* However, this means that they are now important documents of history and so we must approach those alterations with care, and record for posterity the changes we make. Altering a church may affect not only the physical fabric of the building and its spiritual impact but its historic significance, so it should only be undertaken after careful consideration. With these principles in mind, the Diocesan Advisory Committee has prepared this document to assist you in planning and undertaking such work..

*See the outline history of re-ordering at Appendix 1

BASIC PRINCIPLES:

The church building is an expression of the spiritual and social life of the community with which it is identified. It is the principal place where the people of God assemble for acts of praise and worship, and its presence speaks of the presence of God amongst us – and the mission to which He calls us. It is also a place where members of the whole community, even if not practicing Anglicans, may choose to share with the greater community the great events of their life – births, marriage death and mourning. A reordering should enable and enhance all of these. As well as being a focus of mission and activity, the church building should also offer a quiet place for meditation and prayer and this should not be forgotten for reasons of expediency. The building may also be used for appropriate social events, especially those that foster the wellbeing of the community.

As well as being a place of Christian worship, the parish church is often the finest building in the locality, an important element in establishing a sense of place, and as such it will be valued by the community at large. People outside the worshipping community often resent changes to the building, especially if they do not understand the reasons for those changes,

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and so consultation with the wider community is advised. The Church of England is, by definition, the church of the whole community. If your church is an historic building, the proposals may also have to be referred to Historic England as well as to the National Amenity Societies such as the Victorian Society or the Georgian Group, all of which are represented on the Diocesan Advisory Committee.

In considering change, the historic significance of the building, its place in the community and needs of worship need to be carefully balanced. The parish church is often a unique holy place in the area and so deserves a singular and sensitive approach, and this should not be neglected for reasons of expediency.

Whether the building is historic or not, any alteration, unless of very minor nature, will require the consent of the Bishop of the Diocese. In effect, the authority of the Bishop in this matter is delegated to the Diocesan Chancellor who, in making his or her decision, will rely substantially upon the advice of the Diocesan Advisory Committee (DAC), so it is to that committee that applications are made in the first instance.

Apart from the Archdeacons, the membership of this Committee is voluntary and comprehends a wide range of skills and experience ranging from architectural history and engineering to embroidery. Many of its members are also active in their own parish.

The Committee will want to be assured the alterations will serve the parish into the future. There is no presumption against change where this is justified and does not involve excessive or unnecessary loss of historic fabric. Each application will be considered on its merits.

This may all sound rather daunting but need not be so, and this guidance document has been prepared to assist you. The DAC members and advisers are here to help not to hinder, and they are always available to visit, consider and advise, so please consult at an early stage.

THE PROCESS:

The first step is to consider why change is needed and what it is intended to achieve for the life of the parish. Re-ordering is expensive so the PCC should look to future as well as present needs. The likely attainment of improvements should be considered critically, together with the possible physical and psychological consequences of change. When providing for a range of activities, the PCC should make sure that it is not duplicating facilities already available nearby. The aim at this stage should be to establish whether or not alterations to the church are necessary, what they will achieve and whether the results will justify any potential loss of historic fabric – in which furniture should be included.

Once the aims of the project have been established, the PCC can then look for different ways in which they may be achieved, balancing the relative merits and the potential impact of each approach. Will the gain of reordering outweigh the cost and upset it may cause? Is it, in fact,

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necessary at all? When it has been established what is required to further the activities and mission of the community, these can be set down as a Statement of Need. This will form part of the faculty submission to the DAC.

It may help PCC members to plan for the future if they first understand why and how the building has come to be as it now. Discovering this will involve some historical research and possibly an archaeological analysis of the building itself (archaeology is not just under-ground), but this can be an enlightening and enjoyable process in which many people can participate, possibly using the Church Guidebook (if there is one) as a starting point. This process may throw up some new ideas for the future and the effort will not be wasted when it comes to producing the ‘Statement of Significance’ which may be required as part of the faculty submission.

THE LITURGY AND ITS FURNISHINGS

The principal use of the church is for worship whether regular or occasional, formal or informal. In our time we have come to lay greater stress on participation in worship by everyone so it is important that no one feels excluded from the act or worship by poor sightlines or bad acoustics. Nor should they be excluded by disability. Remember that Christians do not have to ‘do it sitting down’ and in some churches like the Eastern Orthodox, people do not sit down at all unless they are aged or infirm. Whilst you might not like to stand through a long service, you can still think about ways in which the some parts of the liturgy might be more dynamic, perhaps involving congregational movement. The Liturgy can be seen as a form of sacred theatre and needs space to express its meaning. Do not crowd it in with redundant furniture.

The different aspects of Liturgy should be seen as components of a unity of worship and the way in which the altar, lectern and pulpit are disposed should express this. The design of each element should relate to the others and speak of its role, even when it is not in use. Current liturgical practice and regard for the wider use of the building may require a degree of flexibility but this should not achieved be at the expense of dignity. The Lord’s Table should not resemble a tea trolley!

We now consider these elements one by one...

The Altar or Table:

This is, in the Anglican tradition, the focal point of worship and its position and visibility should make this clear. The term ‘Altar-table’ itself reflects its dual nature as both the place where we make a memorial of Christ’s suffering and death and as a place of feasting where we share bread and wine in community. The design of the table should reflect both these aspects of the Sacrament. Here are some basic things to think about:-

Is the table dignified?

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Is it big enough for the President and his or her assistants to stand behind or around it? Will there be lights placed on it and is there sufficient room for several chalices on

occasions? Do you intend it to be permanently covered by a pall, frontal or linen or left bare

between services? Is it sufficiently elevated to enable the whole congregation to see the action of liturgy? There is also the issue of weddings where the couple at the altar may wish to be

literally ‘in sight’ of the whole congregation, which a raised east end altar may permit but a nave altar may not.

You may think of more points to consider.

Communion rails:Communion rails originally served to set the ‘Holy Table’ apart and to keep the keep area around it free for the movement of the ministers. (It had another practical function in the days when dogs frequently went to church with their owners) The rails may also define the place where the people take the sacrament and so whether they are required and what form they take will depend on the customs of the parish. Here are some things to consider:

Even if communion is taken standing, some definition may be needed to show people where to stand.

Older people may prefer to kneel even if the majority do not, so a partial railing may be required to help them get up and down.

If the rails are moveable for flexibility, will they be stable? However communion is taken at the rails, the relative height of the minister and the

communicant may be critical. Is there sufficient circulation space about them?

Providing for the Ministry of the word:

The Anglican tradition allows both a pulpit and a lectern to be used for the reading and exposition of scriptures - although the Gospel may also be read from the middle of the congregation. The traditional raised pulpit with the canopy over it acting as a sounding board was functional in purpose ensuring the visibility and audibility of the preacher. Sound amplification may have reduced the need for these but visibility is still important if the speaker is to command the attention of, and maintain a personal relationship with the listeners. Whether elevation is required to achieve this depends largely on the size of the space and distance from the furthest members of the congregation.

The use of projectors is not always thought to be a satisfactory substitute for a direct relationship between the speaker and hearer and, if amplification is used, it should still give the impression that the sound is coming from the speaker. You might bear in mind the following points:

A sermon or homily is different in nature from the reading of the Gospel as the Word of God.

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Although the present tendency is towards a less formal style of address, this may be reversed in the future so provision for a raised pulpit might be retained even if not in present use.

If the pulpit is an historic or an important element of the historic furnishings, it may have to be retained anyway.

The Font:

The font contains the waters through which we pass from death to a new life and as such represents the candidate’s first contact with the sacraments and marks his or her reception into the Church. In England, the font was traditionally placed near the entrance to the church. This was also where contracts were formed, including the betrothal of couples to be married. It therefore represents the formation of a ‘contract’ between the candidate and God. However, some theologians have sought to stress the relationship between the sacraments by placing the font near the altar, allowing baptism to take place as part of the parish liturgy. But this position has not been popular or always practical. If the font remains at the west end of the church, the congregation can turn around or even get up and gather round the font for the ceremony, or, after baptism the new member can be carried into the rest of the congregation and welcomed there. Each parish should consult its own tradition in this matter but may wish to consider alternatives. The following points should be considered:-

Should the font be in a place apart in a ‘Baptistery’ or ‘Baptismal area’ or should it be associated with the altar and the pulpit?

Wherever situated, the font should have sufficient space around it for the minister, immediate family and godparents to gather.

Do you need to provide for different baptismal customs such as pouring the water over the head of a kneeling adult candidate – or even complete immersion?

Should the font be raised up for visibility or lowered to convey the idea of ‘going down’ to baptism and then ‘rising’ to a new life?

Should it only be filled for a baptism or always contain water so that it can be used as a ‘Holy Water Stoup’ – as in Salisbury Cathedral for example?

Should the water be still or flowing – again as in Salisbury and Portsmouth cathedrals?

The existing font may also have an associational significance for older members of the congregation and, if it is historic, may have to be preserved in the building anyway. .

Discussion of these questions may lead to a deeper understanding of the sacrament.

Provision for reserving the Sacrament

Not all parishes reserve the sacrament (the retention of already consecrated bread and wine for future use). If they do, it may be in a secure wall cupboard or Aumbry where the consecrated elements are kept for the communion of the sick or dying or perhaps for communion services when an ordained priest is not available. It may be used as a focus of prayer and devotion. In either case the housing should be situated in a secure, dignified and

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appropriate position, preferably near to an altar in use. The presence of the Sacrament is usually marked by a light (which should be white not red) and whatever form it takes, a free-standing tabernacle or a simply a door to a wall Aumbry, its design should reflect its purpose. The housing and light may be the subject of an artistic commission.

MORE THINGS TO CONSIDER IN THE REORDERING PROCESS

Providing for Music:

The organ and choir are an integral part of worship in many parishes and, whilst not discouraging alternative forms of music, the diocese supports this tradition. However, with changed liturgical arrangements, the traditional position of the instrument in the chancel may create a problem with the relationship to singers elsewhere. Generally, the Diocesan Advisory Committee favours the retention of pipe organs where these are of worthwhile quality, although it is recognised that electronic instruments may be appropriate in some situations. Remember however that the working life of an electronic instrument is relatively short when compared with a pipe organ.

With new liturgical arrangements it is often difficult to find a visually appropriate and acoustically satisfactory position for the choir – depending on its role. The following points may be considered:-

Is the function of choir to ‘perform’ parts of the service or to lead and reinforce the congregation?

Does the choir form part of an entry procession or have any special liturgical role? If the altar is placed at the head of the nave and there is no screen, the singers can

sometimes remain in chancel choirstalls, but in a large building or where the chancel screen is being retained, this may separate them unduly from the rest of the congregation.

If other types of music-making are used, their requirements may be different again. Remember that any singers or musicians will require robing and storage space for

robes in a convenient location, if robing is the parish tradition.

Each building may require a different resolution of these requirements and the DAC will assess each proposal on its merits.

Circulation generally:

Movement in a church occurs in several different ways - people going to and from their places to receive Holy Communion; choirs, ministers and processions entering and leaving, and children moving in and out during services. These movements require space in order to avoid congestion or conflict.

It should be possible to access toilets and other facilities without disrupting the service.

Entrances and exits:

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The entrance of a church gives the first impression and should be inviting, but it also has a symbolic value. It should, if possible, offer easy access for prams and wheelchairs and meet the needs of weddings and funerals. If the building is to be used regularly for public meetings or entertainments, it may be necessary to comply with relevant statutory requirements in respect of opening widths and travel distances to the point of safe exit. Illuminated signs may also be required. Discuss all this at an early stage with the relevant authority.

PROVIDING FOR THE SOCIAL USE OF THE CHURCH

It is known that, in the Middle Ages, the parish church was often the only building capable of accommodating the whole community and was therefore used for social activities as well as worship. However it must be remembered that most of these activities were connected with the festivals of the church. As this is no longer the case, the parish should consider which events are appropriate for the parish church to host. Events and activities which serve and foster a sense of fellowship and community may be regarded as an extension of mission and a way for the church building to serve the people of the parish, Anglican or not. The Church of England is, as its title suggests, the church of the whole people. Wider use may also be a way of sharing the upkeep of the building with the whole community – and developing the sense of community can be an important aspect of the Christian mission.

It may be questioned whether non-liturgical use risks secularising churches and diminishing their special nature as places of special ‘holiness’. This is something that each parish will need to consider and discuss, whilst remembering that much of Jesus’ teaching took place outside the places of organised religion. Where does the boundary between ‘sacred’ and ‘secular’ lie?

With these thoughts in mind, consider what sort of communal activities are appropriate to a church building. For example, at the very least, encouraging worshippers to stay on after service by the offer of refreshments. The ‘Rite of Coffee’ has often been mocked but fellowship is an essential part of the Christian life, and this simple provision is an opportunity to bring people together and can make ‘newcomers’ feel welcome. It is possible to do this without turning the church into the semblance of a ‘tea room’.

When planning for extended use it is important to assess the demand and look at what other facilities are available locally. It should not be assumed that, just because the church is available, everyone will want to use it. You should also consider how one sort of activity may interact or interfere with another.

The regular use of a church as a ‘Performance Space’ or for hire may bring new statutory requirements with which you will have to comply. This, in an ancient building, may be difficult so consult your local authority Health and Safety and Fire officers at an early stage.

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THE ROLE OF SCREENS

Screens, usually chancel screens, are sometimes perceived simply as a device of former times and a hindrance to the use of the building now. In the medieval period screens were used to define areas of specific use – which was vital when the building as a whole served many purposes. They can usefully perform this role today - so we should not be hasty in throwing them out. For example, when the nave of the church is in social use, a screen can define the chancel or a side chapel as an area set aside for prayer. Whilst the Sunday Eucharist may be celebrated at a nave altar, a screened chancel may be a more intimate place for a weekday communion or a bible class. Similarly, a screened aisle or side chapel may be adapted as a meeting room or somewhere to serve after-service coffee. An existing screen of quality can sometimes be moved to a new position, maybe with additional glazing or other infill. In any case, if the screen is of major architectural or historic significance, it may not be possible to permit its removal from the building altogether.

When installing new divisions, beware of large areas of glass which, instead of being transparent, can behave like a mirror, reflecting everything in front of it and distorting the scale of the space. In this, the relationship of the glazing to light sources is critical. Whilst the design of new screening should respect the existing architecture, it need not imitate it.

SEATING AND OTHER FURNITURE

Many parishes now are looking to replace traditional pews with chairs. This may be sensible if flexibility is required but could be a waste of money if the new chairs are to be left permanently in the same position as the former pews. So the question should be asked ‘How much flexibility do we need in practice?’ If the change is on grounds of comfort you might look to modifying the existing pews by moving them further apart to give more leg room, extending the seat base and providing padded ‘pew runners’ - as was done a while ago at Pershore Abbey.

Upholstery soon becomes marked and worn and so ergonomically designed plain chairs may be preferable. Do not forget the need for somewhere to place service books. Pews may be inflexible in position but they do provide support for the elderly and may be visually appropriate to the building.

Good design and good quality are important but fortunately there are some very good chairs available from manufacturers. Always look at sample seats in the building before you buy. If you cannot afford chairs of the quality you would like all at once, consider phasing the replacement of the pews.

If the final choice is for chairs, the following points should be considered:-

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How will they be arranged and what impact will this have on sight lines? Can they be kept in tidy rows? How easily will they stack? Will they be stable? How often will they be moved and who will move them? Where will they go when not in use? Can they be linked together if the church is to be used for public performances?

Remember that a faculty will be required to approve all new permanent furniture for the church.

GENERAL FACILITIES

Provision for physical and learning disabilities:

Easy access for disabled people should be part of any re-ordering. This may include permanent ramps and handrails and spaces for wheelchairs and of course universally accessible toilets. Where steps cannot be altered for aesthetic or historic reasons, a removable ramp may be acceptable. Do not forget the needs of those with diminished sight, poor hearing or learning difficulties, and make sure that people with these problems can find a suitable position in the building.

Toilets:

Toilet facilities may be a statutory requirement if use for public performance is intended and important anyway for an ageing population. These will need hot and cold water and a connection to a drainage system of some sort though not necessarily to a public sewer. Combined gender is acceptable where space or money is limited but provision must be made for disabled people. However, there may be some relaxation of space requirements for this if such space is limited by the building.

Security:In these times of vandalism and theft, it is essential to secure the church properly and provide deterrents such as security lighting, alarms, secure locks and, in some cases even CCTV installations. All installations should be professionally designed and installed and must not detract from the appearance of the building, and the necessary permissions must be obtained. The DAC has professionals in these fields who can advise.

Heating: A re-ordering may be the ideal time to update the heating system. There are many forms this can take and which is most suitable depends on the nature of your building and the pattern and frequency of use. Hot water systems using traditional radiators or under floor heating pipes are most suitable for continuous operation whereas warm air convectors and the like offer short-term heat for particular functions. It is important to consider this in the planning stage as the choice may bear upon other decisions. You may wish to investigate low carbon

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energy sources. The manner of heating may also bear upon the conservation of items such as historic furniture, wall paintings and glazing.

Lighting and electrical Installations: Good lighting can enhance the appearance of the church as well as serving practical ends, and reordering is a good time to re-light or upgrade an existing installation. The design and location of fittings and controls should be carefully considered. The use of the building for different purposes – music, drama, meetings etc. may require different types of illumination. Secondary emergency lighting may be needed for public performances. There are now sophisticated controls and energy efficient ways to light buildings and energy consumption should be taken into account both for financial and environmental reasons. This is an area where impartial expert advice is essential. Above all, beware of over lighting the building in a way which destroys the sense of place and mystery.

Projection and digital Technology:This is growing field. The use of tablets linked to the church site may supersede prayer or hymn books. Preachers may want to utilise projection screen or other technology.

Sound Systems: The provision of a sound reinforcement system is often part of a re-ordering. If so, a loop system for hearing aids should be included. Equipment and wiring should be as inconspicuous as possible and involve the minimum damage to the fabric. This is another area in which the DAC may be able to offer experience and advice.

Equipment generally: Extended use of the building may require technical equipment such as stage or concert lighting.

Storage:

This is often neglected at the early planning stage but adequate storage is essential particularly if the building is to have extended use. Chairs, equipment, books, projectors etc. will require secure storage when out of use. If space is limited, you may need to distinguish things used regularly which must be s kept on site and less frequently used things which might be stored elsewhere. Consider the time and labour involved in moving things in and out of storage. Who will do this? Do not forget secure space for baby carriages and bicycles during service time

The provision of a kitchen:

If refreshments are to be served after services or other activities, some sort of preparation and serving area will be required. Where space or requirements are limited, these can take the form of fold-way equipment enclosed in a discreet cupboard. The facility should be located as inconspicuously as possible and close to water and drainage and electrical supplies.

Meeting Rooms:

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A prime reason for reordering is often to make space for committee works, teaching or other activities. For some of these, temporary screening may be adequate but others will require good sound insulation by more substantial screens. See the note above on screens generally.

Working Spaces:

Do not forget the requirement of vesting space, signing the registry after marriage, robe storage, the needs of the ladies who maintain vestments, the flower arrangers or the bell ringers.

Fire Precautions:

Adequate means of escape in case of fire must be provided in all places of public assembly and, although some church buildings have a degree of statutory exemption. However, legislation may change. Sufficient fire-fighting equipment to meet the requirements of the current legislation should be provided. The requirements of current legislation should be carefully considered.

Artistic Commissions:

Introducing new elements into the church is an outstanding opportunity for artistic commissions which can embrace all manner of artefacts from furniture to fabrics and symbolic elements. The Diocese encourages such enterprise but a high standard of materials, design and craftsmanship will be expected. The DAC will be happy to offer advice in this process. Our churches deserve the best.

Archaeology:

We have seen above that understanding the nature and history of your church is essential. Archaeological remains, both above and underground, are irreplaceable. The evaluation and recording of such evidence is an essential element of any reordering involving structural change. This applies to furnishings too. Amateur investigations are rarely appropriate or acceptable and in these circumstances a professional should be employed. The PCC will need to establish early on how much this may cost.

Health and Safety: Check statutory requirements and ensure that you have complied as far as possible otherwise, In case of a serious accident or injury, the PCC could be liable for damages where negligence is proved..

Building Regulations:

The requirements should be investigated and compliance achieved where possible without compromising the historic or aesthetic qualities of the building. Note that the requirements may be more stringent if the building is to serve purposes other than worship.

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ARCHITECTURAL AND DESIGN INTEGRITY

We believe that the architectural integrity of the building should be respected but this does not mean that new things must follow the style of the old. Although contemporary design does not always sit happily with the old, it can do so, and many examples of this are to be seen in the pages of ‘Church Building’ magazine. New furniture does not have to be ‘arty’ or too obviously ‘craft made’ and every proposal will be judged by the DAC on its merit. Good design and good quality pay in the long run, and the things you add to your church are likely to be there a long time. It may be worthwhile inviting sketches from local craft persons – but remember that good makers are not necessarily good designers.

A church is a ‘special place’ and can be welcoming without being made to resemble your sitting room or a hotel foyer. On the whole, it is not considered that fitted carpeting is appropriate for an ancient church (and may damage the acoustic quality of the space) Carpets soon look dirty and wear out much more quickly than traditional hard materials. They may cause serious problems if laid over old floors.

Our churches deserve the highest standards of design and construction. The services of well-intentioned amateurs may reduce costs initially but may also prove expensive in the long run. Poor design is likely to be questioned by the DAC and may therefore prolong the process of getting faculty consent.

EMPLOYING PROFESSIONALS

The PCC’s Inspecting Architect should of course be informed of the PCC’s intention to carry out any alterations, and his or her advice invited. If the project is much more than a minor rearrangement of some furnishings, you would be well advised to employ a professional to assist you in the planning process and to draw up proposals, but whether you employ the Inspecting Architect or someone else is matter of choice. Obviously the Inspecting Architect/Surveyor will know and understand the building better than a newcomer, but not all conservation specialists are good designers - or necessarily interested in new work. There are no rules in this matter, but if you are thinking of employing a newcomer it is wise to ask about and to see some examples of his/her work. Always interview candidates to see if you are going to get on well and communicate easily. Designing a reordering is difficult and time-absorbing work, often involving prolonged consultations, so do not be mean with fees. If you want a list of possible candidates, the DAC, the Royal Institute of British Architects (RIBA) or the Worcester Society of Chartered Architects may be able to suggest names of designers with the appropriate experience.

There is no better way to determining your needs and how they might be achieved than by looking at as many examples of re-ordered churches as you can find. The DAC may be able to make some suggestions here.

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If the work is structural, you may also need engineering advice and, if the project is very substantial or complex, the appointment of other professionals such as a Quantity Surveyor, Structural Engineer and lighting designer may be worthwhile – or even necessary.

If your church is historic and the proposals involve structural changes, you may also need to consult an Archaeologist, and the DAC’s Archaeology Adviser can give you a list of names in this field.

GETTING THERE

This section is to guide you through the process towards a successful outcome.

The timescale for this process can vary. Many consultations may be necessary and the involvement and support of the whole congregation is essential as may also be the involvement of the wider community in the place.

Once you have decided what you want to achieve you may want to delegate the management of the project to a small group or committee who must however maintain good communication with the DAC, the PCC, the regular congregation and greater parish community.

You should then inform the Secretary of the DAC of your intentions so that an early site meeting can be arranged to explore ideas. This should be done before you have gone to the expense of drawing up detailed plans which may involve expensive professional fees. The early involvement of the DAC, which includes in its membership a wide range of expertise, will facilitate the smooth procedure of the project. The DAC may then advise whether any of the national Amenity Societies or Historic England need be consulted at this stage.

Once you have agreed needs and objectives, achieved an understanding of the nature and history of your building and discussed these with the DAC, you are ready to draw up an overall plan/s showing how these needs might be satisfied. At this stage you may want to consider alternatives should the ideal be unattainable and to consider possible phasing. This may help you to decide what are the most important objectives. If the alterations are more than minor you will need to draw up two documents necessary for your final application for faculty:-:

A Statement of Need – demonstrating what you want to achieve and why it is necessary.

A Statement of Significance – describing the historical and architectural value of the existing church. St Statement of Significance should also include:

An evaluation of the impact of the proposed changes on that significance.

Depending on the nature and historic importance of the church and the scope of the proposed work, the PCC may also need to consult some of the special interest bodies and

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national Amenity Societies. A list of them is to be found in the appendix to this document, and contact details are readily available from their various web-sites..Once the principle of an overall scheme has been established, its potential feasibility demonstrated and it has the encouragement of the DAC you should proceed as follows;

1. Prepare outline plans (with any proposed phasing) in consultation with the appointed professionals.

2. Invite the DAC to consider them and identify other bodies that may need to be consulted.

3. Develop the project in conjunction with your professional team - taking into account comments that have come out of preliminary consultations with the DAC and others.

4. Consult other bodies as appropriate more formally with full details of the proposals. 5. Modify the proposals if necessary as a result of consultations.6. Seek formal faculty approval via the DAC, submitting the views received from other

bodies. 7. The DAC, after full debate, issues a Notification of Advice and sends the papers

back out to the parish with:8. Public (28-day) Notices which the PCC has to display. The Notice and the formal

Submission for Faculty are then submitted by the PCC to the Diocesan Registry, for onward transmission to the Chancellor.

A Faculty may then be given for the work by the Chancellor of the Diocese.

Timescale:This will vary with the scope of the proposals and whether or not they are controversial.

APPENDIX 1

A potted history of liturgical arrangements in the parish church

In the early medieval period, the parish church was often only a single space with a sanctuary connected to the nave by a relatively narrow opening in the east wall – which might be painted as an iconostasis. In the thirteenth century the Lateran councils decided that the laity should be enabled to see the elevation of the consecrated elements (Holy Communion) and so chancel openings were widened and filled with tracery screens surmounted by the Rood. Many of these survive to this day. Most people then only took the sacrament on special days of the year but the medieval understanding of perception meant that to see the Host was to also partake of it – a process known as ‘Devout Beholding’. The visibility also served to counter a popular superstition that the bread and wine changed into physical and actual flesh and blood – which is not necessarily implied by the definition of Transubstantiation as determined by Thomas Aquinas. Chancels also grew larger in order to accommodate an

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increased number of clergy, but in many large churches there would also be a nave altar often called the Altar of the Holy Cross as it stood before the rood. The chancel remained largely the domain of clergy and servers, and would not have contained lay singers, and chancel stalls would have been for the use of the clergy rather than lay singers.

With the growth of population, churches were progressively enlarged by the addition of aisles, and often side chapels were built to serve particular needs such as chantries where masses were said for the dead. Trade guilds too often had their own chapels. In effect, the church became an assembly of spaces each with a distinct role. Nor were these uses exclusively liturgical. Guilds would meet in their chapels and the nave of the church would be used for the ‘Church Ales’ – merrymakings marking the events of the church calendar and the agricultural year. Our ‘Harvest Festival’ is a survival (or often a revival) of these. In most places the parish church was the principal, and often the only, gathering place of the community. This was now easier because, until the late fourteenth or early fifteenth century, seating in the nave would have been sparse and probably most people stood for the Mass – as Orthodox Christians do today.

By the fifteenth century, this practice seems to have declined, probably because the extension of seating in the nave made social use of the space less practical. There is evidence too that church authorities felt that some of these gatherings were too rowdy and probably occasions of ‘lewd behaviour’. And in consequence they gradually moved into ‘The Church House’, the predecessor of the Parish Hall of today.

Following the imposition of more ‘Protestant’ ideas in the reign of Edward VI, the way in which the church was used for worship changed drastically. Chancels were opened up to the laity with the communion table sometimes laced long-ways so that the communicants could gather round it or else the table would be placed at the head of the nave for the ‘Lord’s Supper’ that had replaced the Catholic Mass. Morning and evening prayer would take place in the nave with a pulpit and reading desk as the principle focus. Some of these changes were reversed in the reign of Charles I at order of Archbishop Laud, who insisted that altars be placed back against the east wall of the chancel – only to be moved again under the Commonwealth. People must have often been confused by the speed of change.

With the Restoration of the Monarchy under Charles II, altars were restored to the east end of the chancel and the nave began to be filled with box pews in which the congregation sat in social order, often with the pews allotted to a family or a property. The poor or landless were usually given seated on benches in the aisles. However, the ‘Lord’s Table’ sometimes covered with a ‘rich carpet’ would be unadorned out of service time when a ‘fair linen’ would be spread on it. The use of candles or even crosses, was considered ‘popish’. At the Sacrament service, usually celebrated monthly, the minister would stand at the north end of the table rather than in front of it, and the chancel would be kept empty of other furniture so that the communicants could literally ‘draw near’ at the prayer of bidding. The nave would be dominated by its pulpit, often with three decks, sometimes placed in the centre.in front of the

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chancel arch since it was not considered ‘seemly’ for those who were not taking the sacrament to gaze upon those who did.

Organs were uncommon in parish churches before the nineteenth century. Singers, often accompanied by local musicians, would be placed at the west end of the nave, in a gallery if such existed, giving rise to the phrase ‘Face the Music’ as the congregation would turn round in order to face the Cantor who would lead the singing of the psalms. This gallery was often extended was along sides of the nave to accommodate an increased number of churchgoers.

From the nineteenth century, following upon a renewed interest in Catholic ritual and in architecture of the Middle Ages, most parish churches were altered drastically to suit the new liturgical fashion. This process is often described in the church guidebook or history as a ‘Restoration’ although it usually involved a drastic re-ordering too. The altar would be raised on steps to make it the focal point of the whole church, and a chancel screen inserted if none existed, with stalls beyond it for a robed choir. The general aim was to introduce ‘cathedral style’ worship at the parish level. As part of this, the box pews were replaced with bench pews in rows which had the advantage of saving space so that the galleries introduced in the previous century could be taken out.

These are the arrangements which we most often find in our churches today, and which we naturally regard as ancient though in fact they rarely date back further than the mid- nineteenth century. Although they do not always suit us, these Victorian re-orderings are often of very high quality, executed with scholarly detail and so should not be cast aside without good reason. Certainly the quality of work and conviction they represent deserve respect even if we do not wish to retain them in their entirety.

In our time, reflecting a renewed theology of the People of God and maybe a less hierarchic society, we have often sought to express worship as a corporate act of laity and clergy together rather than something ‘done’ by clergy and servers on behalf of the rest. In this situation, the typical Victorian arrangement, however fine of its sort, may no longer satisfy our needs in worship so change may be required. We may also seek to return to a wider social use of the church building which may be inhibited by the arrangements we have inherited and it particular, the rows of fixed pews.

Michael Reardon

APPENDIX 2

Special Interest Groups who may have to be consulted:

Historic England

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The Society for the Protection of Ancient Buildings

The Georgian Group

The Victorian Society

Twentieth Century Society

Worcestershire Archive & Archaeology Service

Church Buildings Council

Any local Church and/or Amenity Societies

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APPENDIX 3

A Selective Bibliography:

Giles, Richard: Re-Pitching the tent: Re-ordering your church for Worship and Mission. 1996 (paperback 1999.

Johnson Steven & Johnson Cuthbert: Preparing for Liturgy: Liturgical and practical guidelines for re-ordering churches. Dec 1983

The Institute for the Study of Worship and Religious Architecture, University of Birmingham. Several articles on reordering by members of Research Bulletin, 1973

Boyer, Mark G: The Liturgical Environment: The Liturgical Press

Collegeville, Minnesota l990 What the Documents Say. (A Roman Catholic publication, based on the principles of liturgical renewal).

Brock, Patrick: Theology of Church Design. EASA1985. (RIBA Bookshop, 66 Portland Place, London WIN 4AD)

Chelmsford DAC & Essex CC So You Want to Extend Your Church? Chelmsford DAC: 1990

Cope, Gilbert, Making the Building Serve the Liturgy - Studies in reordering of Churches. Mowbray 1962

English Heritage New Work in Historic Churches. English Heritage: 1991

White, Kenneth in Liturgical. Study Four – Centres for Servants. Parish Plant Update. 1975

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White, Kenneth in Grove Liturgical Study Five - Shrines for the Saints - How Parish Churches Evolved. 1975

Edited by. Jones, Cheslyn et al The Study of Liturgy. SPCK (revised edition): 1992

Edited by Lee, B J et al Alternative Futures for Worship. The Liturgical Press: 1987 (particularly Volume 2 - Baptism & Confirmation; Volume 3 - The Eucharist; & Volume 6 - Leadership Ministry in Community)

Methodist Property Division No Other Foundation. MPD: 1989

Minchin, Basil Minchin Outward and Visible. 1961 Dartman, Longman & Todd. (a history of church building in its theological and religious context).

Morris, R Churches and Archaeology CIO: 1978

Rochester, Diocese of, Refraining the Questions. Rochester DBF: 1990

Royal Fine Art Commission Building in Churchyards. RFAC & HBC Memo:1984

Smith, Peter F. London Third Millenium Churches. Galliard Ltd. 1972

In ‘Churchscape’, 1994 No. 13 (Annual Review of the CCC), Lloyd , Trevor, Womb and Tomb -Celebrating Baptism in church building. Also Perham Michael, A tale of two churches. Perham.

History

Addleshaw and Etchells The Architectural Setting of Anglican Worship. (out of print but available on request from libraries)

Fincham, Kenneth Altars Restored. Oxford University Press

Binney, Marcus & Burman Peter, Change & Decay. pub. Studio Vista: 1977

For examples of re-ordering :

see back numbers of ‘Church Building’ magazine.

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