PENSFORD GOSPEL HALL 1923 - 2023
A Century of Christian Witness
A History of the Assembly
Pensford is a pleasant village situate seven miles south of Bristol, with a population of about 1000. The villagers were formerly engaged mainly in coal mining and agriculture, but mining having ceased, they are now employed variously, chiefly in Bristol or Bath. A Methodist community existed in the village until a few years ago, and, in fact, John Wesley preached there on several occasions. The local Anglican Church is now no longer used.
In the early 1920s the Bristol Saturday Afternoon Village Open- Air Unit visited Pensford more than once. This led to a real spiritual concern for this village, and in 1922 certain brethren from the Bristol assemblies commenced gospel meetings in the village, mainly for children. They were held in the local school, weekly, on Monday evenings from November 1922 to March 1923 and were well attended. It is not known that any were saved at that time, but an early register shows that a number joined a branch of the Scripture Union then formed.
It was then felt that a gospel campaign should be mounted, and just at that time (surely not a mere coincidence!) the late Mr J. H. Brown, who had been conducting fruitful gospel tent campaigns in Gloucestershire, was available for a few weeks prior to going out to central Africa on missionary service. He agreed to bring his tent to Pensford, and pitched it near the viaduct in the centre of the village. During a period of six weeks in the summer of 1923 many attended the gospel meetings, among them the local Anglican vicar who encouraged others to come.
God was working, and the gospel of Christ, faithfully and clearly preached, proved to be ‘the power of God unto salvation’ to about ten, possibly more. Of these, and others, some, including sisters, were to become faithful members of the assembly for years. Notable among them was Maurice Veater, then a lad of 13 years, who from the time of his conversion made rapid progress in his knowledge of the Scriptures and witnessed boldly for Christ in the village. He was also used to point others to the Saviour, and became a competent teacher, and an outstanding pillar in the assembly until his home-call in 1986 at the age of 76 years. Michael McCarthy (‘Uncle Mac’) was another devoted brother and stalwart in the assembly until his death in a road accident in 1954.
For about a year after the campaign, a mixed company (some from denominations) met weekly to break bread and hold a gospel service, but these meetings eventually ceased. However, a little while later, the believers (then better instructed) met together to form an assembly more in accordance with New Testament teaching. They gathered to the name of the Lord Jesus Christ alone; baptism by immersion was practised; eldership gradually came to be recognized, and there was a continuance in the apostles’ doctrine, in fellowship and in breaking of bread and prayers, Acts 2. 41-42.
From that time in 1924 to the present day the assembly has continued (in the early years with help from brethren from Bristol) with the blessing of God, and has been a blessing in the lives of many believers and in the salvation of souls.
The assembly’s first meeting place was a sectional wood building, formerly used in evangelistic work in various places, on a rented site very near the spot where Mr Brown’s tent had been pitched originally. It served well for many years, but lacked some amenities and with passing years the structure had deteriorated.
After many unsuccessful efforts to find an alternative meeting place, in a remarkable way, in 1958, the assembly was able to purchase for £20 the site of two derelict cottages in a favourable position, and on this site the present Hall was built. It was actually opened on Saturday, 12th September 1959. It was a time of rejoicing; a large number gathered, and there was thanksgiving, praise and prayer and ministry of God’s word by various brethren, including Mr Alexander Pulleng and Mr Walter Norris.
During the years the number in fellowship has been fairly constant at about 25 to 40 until the last year or so, the number now being just over 20. In these days it is almost inevitable that some young Christians will move away from a country assembly to seek education, employment, etc., and this we have experienced at Pensford. We are thankful for those who are still with us.
The assembly has sought to maintain a lively testimony in the village, and to some extent in the surrounding villages. A Sunday School and a children’s meeting flourished for many years, and there has been frequent tract distribution, and in earlier years open-air preaching.
As we review the past we are bound to give thanks to God for His faithfulness and blessing, and we are encouraged to trust Him for the future. ‘God is able to make all grace abound … that ye … may abound to every good work’, 2 Cor. 9. 8. For this we pray, for His glory, in the needy village of Pensford. END
We did hear back from Roy Hill but only in so far as he said the following:
On reflection, the Brethren assembly in Stanton Drew recorded in the 1851 ecclesiastical survey may not have been in Stanton Drew village but in Pensford as you mentioned that some parts of Pensford were in the Stanton Drew parish. I notice in the introduction to Appendix C on Muller, p 389 [“Places of Worship” book], it is stated 'Plymouth Brethren who used the Tabernacle on Pensford Hill'. That company may have been the 'Stanton Drew' Brethren assembly of that day.
Hi Lyndsay and Paul,
re. Pensford/Stanton Drew Gospel Halls
Thankyou for this communication and your enquiry. I have been meaning to write to you for some time and it was very remiss of me not to have done so. My recent trip was brief but reasonably successful. As you probably know, I am researching the possibility of erecting an oak-framed shelter on the old Gospel Hall site for public use. It is in its early stages but the Parish Council which was informed recently, have tentatively given it its blessing. We shall have to see how it transpires.
Part of the reason for feeling the need to write to you, was to congratulate you on the publication of your Churches document which was kindly passed to me by Dom Lowe and which I have read thoroughly. It has many interesting facts and anecdotes and must have taken many hours of research and dedication to compile. Once completed it stands as a permanent record and monument to those who contributed. There is much in it that I could discuss but I mustn't get distracted from the main task as follows.
Naturally the majority of the contents related to the two established and ancient churches in Pensford and Publow. Of course Methodism was an off-shoot of the Church of England as a result of the work of John and Charles Wesley who were both ordained priests but Pensford certainly has an exceptional place in the former's ministry which resulted in the first Methodist Chapel in the Barton. In fact if my memory serves me right it was called the 'Octagon' although I'm not sure if any visual record of it has survived, the only remnant being one remaining pillar at the entrance!
As early as Monday 7th May 1737 he was preaching at Priestdown (appropriately) just outside Publow. He kept visiting frequently throughout his preaching career. His method of preaching in the open air was revolutionary and generally distained by the Church of England clergy. He says he got the idea from George Whitefield who he met when he arrived in Bristol that year, famous for preaching to large crowds of Kingswood Coal Miners, and adopted his novel method which he retained for the rest of his ministry. He was a great draw wherever he went, including Cornwall which became an important centre for Methodism, and where no village or town was without its chapel. Some have claimed, not without reason, that it was John Wesley's preaching that prevented the French Revolution coming to Britain!
As you mention in the book, Pensford was also the location for a Quaker Meeting place at Belluton and a Congregational Church at Whitley Batts. The former is no more, although at my suggestion its location was fairly accurately traced. It also had a burial ground attached. Further Quaker meetings were at Hallatrow and Chew Magna. In the 17th C. several Pensford residents were either fined and/or gaoled for being Quakers and refusing to attend church services as they were legally obliged to do. Tithes were another problem area. There is definitely a need for this to be properly recorded. I touched on the topic in my blog article on Locke which you have probably seen.
Now as to the Brethren and the Gospel Halls in Pensford it was nice to see you touched on them, though obviously and understandably very junior partners, as they only date from the the 1920's and were of very humble construction in comparison with the other gothic and neo-gothic edifaces. Neverthe less they had a impact on the village and locality, and certainly a significant influence on individuals such as myself, which largely goes undocumented. As regards Roy Hill's enquiry I have to say a Brethren meeting at Stanton Drew is completely new to me and I have never heard it referred to before.
Having said that, the date of 1851 mentioned places it well before the Pensford case and even beyond that of my grandfather, born in 1878. In fact as it happens 1851 is the birth-date of my ggrandfather in Chew Magna. As far as I am aware although I have ancestors in Stanton Drew I have no knowledge of them attending a Brethren meeting there although of course it is not impossible. The fact that Roy states fifty-five attended makes it a very significant number and it is rather amazing that it escaped notice over succeeding years. Even if it existed, it is clear that at least by the early part of the twentieth century, it was no longer in existence. As an aside you may know that Roy is a well-known Brethren preacher of repute and lives in the rather grand rectory there.
As you say in your book, the Pensford Gospel Hall dates from about 1920 and emerged from an evangelical tent mission in the field between weir and viaduct run by John Brown, who soon after became a missionary in South Africa when it was still a British Colony (up to 1961) Interestingly my gfather's cousin with identical Christian names, who was an Instructor and interpreter in the Royal Navy during the First WW and was decorated by the French, also moved to S. Africa about that time. But I digress.
In fact I met John Brown once in the 1960's when he came to dinner at Amercombe. I have to say I was not impressed by his general view of native Africans, which he clearly viewed as inferior to white Europeans. It was an Edwardian and colonial world view that was widely shared and I suppose at that time somewhat justified. It however led to the injustice of apartheid that is now generally deplored. It does however illustrate the paradoxes embedded in past Christian missionary effort.
Fortunately some photograph of that tent mission have survived, which you have included in your book. Although the many individuals are not named, I can recognise my mother, father and their siblings aged around eleven or twelve upwards. Ian Hillman who was a pat-time postman and cobbler at Stanton Wick can be spotted at the back.The photo reminds me that both my father and mother became converts at that tent mission and stalwarts of the Gospel Hall thereafter. In fact although members of Pensford Church, both my gfather and gmother became initial members of the Gospel Hall. I have come across a newspaper extract of my gfather "representing the Gospel Hall" at the 1933 funeral of Mrs Hanley(?) in Pensford. My gfather appears to have also been a regular pall bearer for Mr Batten.
A history of Pensford Gospel Hall, written by Ron Padfield I believe, used to appear on a Google search. It contained many interesting namesand facts. Unfortunately it seems to have been taken down, which is a shame, because although the meeting has folded, it is only right that its history should be preserved. I much regret the closing of the Meeting, blamed upon the dwindling attendance, the age of the members and the restrictions imposed by the dreaded 'covid'. As you rightly say the deeds of the new Gospel Hall were transferred to the Bath-based West of England evangelical association who promptly sold it with planning permission for another domestic dwelling, thereby ending almost an exact century of Christian witness in the village. By a quirk of fate, the old gospel hall site came into my possession in in 1997.... but that's another story.
As I mentioned the Gospel Hall had a disproportionate influence on certain lives including my own. As you realise, it was part of the 'Plymouth Brethren' movement which was a product of the 19th Century and in certain respects a progression of earlier Protestant evolution. There are sources much better than mine to describe it, but just as Luther, Calvin and Zwingli on the Continent had separated themselves from Roman Catholic doctrine, so in England there was a strong Puritan set that pre-dated the Henry VIII split in 1534 (Wycliffe in the 14th C., Tyndale in the 16th C.) many believers and followers dying as heretics in the cause.
Puritanism remained a powerful and influential theme during the17th Century and particularly the Civil War when of course John Locke was in his formative years. As Henry broke from the Pope, so Cromwell broke from the King. Just as the Establish English Church was a watered down version of Catholicism, so Methodism was a watered down version of the former. The Puritan and Quaker lines were more separate and distinct however, and unlike Methodism they challenged the very fundamentals of the Church. If anything 'Plymouth Brethrenism', if we can call it that, came from that mould.
'Brethrenism' began apparently in Dublin, transferring to cities and towns on the mainland including Plymouth, from which it derives its name. It is said that at its height there were no less than 28 Assemblies in Bristol alone. John Nelso Darby one of the originators fell out with others in both Plymouth and Bristol over doctrinal matter, a schism that has lasted to this day between 'Exclusive' and 'Open' Brethren, the former headed by Darby. The Pensford Assembly was part of the Open sect, though it was not unaffected by the schism. The 'Exclusives' became ever more so, preventing its members from meeting or socializing even with members of the 'Open' sect. The Padfield family was thus torn apart causing untold pain and heartache at the time. The Exclusive Brethren share many features in common with reprehensible cults and earned a very bad press in the latter part of the twentieth century.
Although being 'Open Brethren', many aspects of family life would today be regarded as extreme. My father would allow nothing into the house that smacked of the non-biblical world. No wireless, no television, no record player although my brother used to play jazz on the piano when dad was out! No alcohol, no cigarettes, no swearing, no misbehaviour, no make-up or high fashion. So it was. His was the biblical approach of, "Come out from among them and be ye holy." "Ye are in the world but not of the world." These are difficult concepts for the sophisticated modern man to get his head around but they did have a lasting impact on me, even if the decision was to reject it. Nevertheless as a child I managed to avoid the worst of these strictures by spending a great deal of time in less rigid houses where I managed to imbibe my share of radio television and games and I am rather glad that I did.
So reverting to the earlier puritanical sects that Brethrenism to some degree imitated, the underlying idea behind them was a democratic and personal one. It was to free believers from the control and ritual of a central and hierarchical body, be it Roman Catholic, English or any other. It was nothing less than a belief that individuals could establish a direct link with the Creator through prayer and Bible reading, the Bible being the inspired word of God that could speak directly to them. This of course was predicated in the belief that Jesus Christ was the Son of God (as he had reportedly claimed) and that his death for the sins of the world could be appropriated by belief in him, the act requiring repentance, forgiveness and a new way of living.
These were the basic tenets of the Plymouth Brethren, thus Priests and otherwise ordained Ministers were dispensed with, to be replaced with 'Elders'. There was no formal order of service, though rather akin to Quakers different services always followed the same format. Services centred around extemporised prayer (formal written prayers were eschewed), bible reading, the singing of 'approved' hymns with or without accompaniment, exposition of scripture. After every meeting there was the hubub of release and social intercourse.
There were three meetings on a Sunday (Communion called 'the Breaking of Bread'; a Sunday School for children; an evening 'Gospel Meeting' which was intended to be evangelistic but in practice it was the same group of believers who attended) and three in the week (a 'women's meeting; a 'children's meeting' and a 'prayer and bible reading' meeting) With some variation the same groups attended all of them on a very regular basis, year after year. In addition there were also annual events: a winter 'treat', essentially a free tea for the children and an evening performance with a religious theme for the parents; a summer outing where children and parents would be taken by bus to the seaside - usually Weymouth; and a 'Conference' which was serious business of speakers both afternoon and evening with a tea in between.
As a child these required a high degree of self discipline and probably an element of tantric introspection to withstand but children have coping methods and who is to say that the effects of all this were not more good than bad? The Meeting was rather like an extended family - you became familiar with everyone. You were petted and spoiled, admired and complimented for your behaviour ("Oh wasn't he good", "What a wonderful voice", "Hasn't he grown?" (Groan) etc) You became the observer of shape and size and mannerisms, that later you could imitate for entertainment. With luck something unusual might happen: someone might have a funny turn, forget what they were meant to say, faint or become over-excited. New or strange visitors were always a highlight. Unusual physical features or mannerisms were always note with interest.
For example I shall never forget the shock of seeing an adult - I suppose he was in his twenties - arrive in s Scouts' uniform, or the time a speaker fell backwards from the platform into the adjoining lean-to, or when my grandmother 'had a turn' and someone rushed off to get brandy which was unheard of, or when Mr Helps got over excited and had to be escorted off to Wells Mental Hospital, from where as far as I know, sadly he never departed.
All these characters and incidents remained locked in the memory for as long as you have one, though they are totally lost to the rest of the world. They all formed a microcosm that with much excitement and fanfare, transferred to the new building on Hillcrest in 1959. It was like a house getting an improvement grant! It now had toilets with hot and cold water at wash hand basins, a kitchen for catering, and a light, warm and airey room for all the same meeting and services. I was 'saved' in the old Gospel Hall and baptised in the new one. My grandmother, to whom I had been attached for nineteen years had her funeral there in 1968. (It was the only time I saw or met any of my grandparents siblings - Uncle Sid, gran's brother. Oh no I tell a lie I once met a younger sister of my grandfather shortly before she died. She spoke with a broad Somerset accent that quite took me by surprise, but was probably representative of all that generation). My sister got married there. Both my father and mother had their funerals there, though some years apart. Now it is gone.
Well I really think that is quite enough for now! Like Oscar Wilde my only excuse for such long letter, is that I didn't have time for a short one! My sicere apologies for submitting you to it (if I did).I hope you found at least some of it interesting.
With the kindest of regards,
Tim Veater.
From: Roy Hill
Sent: 04 January 2025 21:36
To:
Subject: 2 questions please
…
2) I have discovered in the 1851 Ecclesiastical Census that there was a Brethren church meeting place in Stanton Drew. On the Sunday of the census (30/03/1851) the attendance was 55 people. The return was provided by a Mr James Tester (shoe manufacturer). Its services would be along the lines of the services in Pensford Gospel Hall which I attended and which closed a few years ago.
I would love to be able to find where that church building was located in Stanton Drew. I wonder if you have any information or whether you could suggest where I might start such a search.
Thank you.
Roy Hill
Stanton Drew
10.2.2025: Jewish and Plymouth Brethren connections to Penzance
As to the Jewish Synagogue behind the Star with reference to https://www.jewishgen.org/.../penz.../penzance_synagogue.htm it is clear that its history starts from the late 18th C., long after both the Marazion and Market Jew Street names were established. In 1906 it transferred to the Plymouth Brethren which still existed into the 1980's as I attended one of its meetings once! I am not aware of a formal Jewish place of worship in the district after that 1906 date but I am open to correction. Both Jewish and for that matter Plymouth Brethren beliefs and rituals are embedded in the Scriptural distant past. So is the settlement of Marazion which starts creating a documentary trace from the 11th C. onwards. But there is little doubt that long before that it was a prominent trading post to eastern Meditteranean for the metals essential for the 'Bronze Age', of course copper and tin.
"The lost years of Jesus"
A few thoughts on Jesus' 'lost years':
The topic is an interesting one.
In addition to Indian mystycism, there are of course the legends relating to Joseph of Arimathea and Glastonbury.
The Gospels are the only detailed accounts of Jesus of Nazareth and his life. It's generally agreed they were all written after 63 AD - i.e. some thirty years or so after Jesus' execution by the Romans at the behest of the Jewish elite.
The earliest of these is the Gospel of Mark written in Rome with the gaoled Apostle Paul. It is thought the other gospels were based on and embroidered this account, each with a slightly different emphasis.
What is notable in Mark's account, nothing of the circumstances of Christ's birth or youth are included, and he dives straight into the John the Baptist story, the wild man baptising converts in the Jordan including Jesus.
Baptism of course becomes a significant element of Christian theology and practise. It is not clear where it originates as it does not form part of of the Mosaic ritual, in which circumcision is the principal indicator of adoption and membership.
The Apostle Paul makes much of this change, in the process of extending the 'good news' to the wider non Jewish community. The old covenent is replaced by the new one and with it 'God's Chosen Race' from Jews to the Christian Church'.
Paul being an orthodox Jew was circumcised on the eighth day, but he does not impose it on Gentile converts. Similarly real sacrifice is replaced by metaphorical sacrifice - namely Christ's crucifixion, adopted in faith by the believer.
But getting back to the accounts of Jesus in Mark, only the time between John the Baptist and his resurrection are covered in detail. This means that about thirty of the thirty three years remain in shadow.
Other than the fact that he was derided for his social and occupational background ("Is not this the carpenter from Nazareth and no good thing comes out of there." (Paraphrased)) Luke suggests even at twelve he was showing a precocious interest in the Mosaic canon and precepts.
This is later confirmed his account of how Jesus on multiple occasions deals with the Scribes and Pharisees who try to trip him up over the Jewish laws. But it is clear he brings a new and refreshing interpretation to them relating to the Sabaath and other issues.
He also relates that Jesus was a regular teacher in Galilean synagogues and was referred to as 'Rabbi' indicating his background.
Is it likely that a humble carpenter with multiple brothers and sisters would have travelled far afield to India or Britain or been afforded an advanced formal education without it being recorded? I somehow doubt it.
The picture I get from the Gospels however is of a remarkable, unconventional man with extaordinary powers, who challenged the authority of the then establishment and forsaw this would lead to his own demise.
He possessed a charisma sufficient to impel disciples with a word of command and motivate crowds to flock after him but when people suggested he was the Messiah or a populist leader he demured, even under formal investigation. He talks in parables and intangible ambiguity.
Pilate when examining him said, “Am I a Jew? Your own people and chief priests handed you over to me. What is it you have done?” Jesus replied, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place.” “You are a king, then!” said Pilate. Jesus answered, “You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me.” “What is truth?” retorted Pilate."
Speaking truth to power, now as then, gets you banned or worse.
