This Friday is a blog in which I have transcribed a translation of an essay called "Jersey as It Is", published in 1844, as the result of a winning entry by F. Robious de La Trehonnais which won first prize in the competition of the Jersey Emulation Society.
Born on 9 Feb 1819, he was baptised at St Brelade's Church on 25 Jul 1819.
This passage looks at some of the author's views on religion, the way in which churches had been stripped to a bare plain look under the influence of Calvinism in Jersey, and the difficulties Roman Catholicism has in coming to Jersey. The Dean who made a speech against them would almost certainly have been François Jeune who served as Dean of Jersey (1838–1844) Master of Pembroke College, Oxford (1844–1864) and Bishop of Peterborough (1864–1868).
The different churches and religions are also listed. A few oddities there:
Brianites are members of a Methodist body formerly called Bible Christians founded in England by William O'Bryan in 1815, splitting off from the Wesleyans. The Bryanite sect merged with the United Methodists in 1907
The New Church (or Swedenborgianism) is the name for several historically related Christian denominations that developed as a new religious group, influenced by the writings of scientist and Swedish Lutheran theologian Emanuel Swedenborg (1688–1772).
The New Church (or Swedenborgianism) is the name for several historically related Christian denominations that developed as a new religious group, influenced by the writings of scientist and Swedish Lutheran theologian Emanuel Swedenborg (1688–1772).
I have been unable to find out who the "Truly Pious" sect were.
At the western extremity of the Royal Square lies the parish church of St. Helier’s. As to its architecture, it brings us back to the infancy of the art; four walls of greyish stone, half eaten away by old age, covered with an irregular roof, the whole commanded by a square tower, having a dial on its front like the eye of a Cyclops :-so much for its exterior.
Jersey As It Is - Part 6
The interior would not be more remarkable, were it not that the funeral inscription of Pierson has found in the old temple a stone to place on it his memory, and the remembrance of his death. After all, this church, though evidently very old, is well kept : some say it was founded in 1341. In any other part of the island it would look very interesting; its grave appearance, that grey tint, which five centuries have laid on its granite, would suit well a rural spot, and would add much to the picturesque of the scenery, but in the middle of a city this building is quite out of place.
Whilst gazing on that old temple one cannot refrain from meditating on the destiny which hangs over the works of men, ordains their vicissitudes, determines their duration, and extends or destroys their prosperity. Wherever an aggregation of men has taken place, a religious building has come to demonstrate that instinct of dependence and weakness that belong to the human mind. The want of referring to a first cause all the natural mysteries that surround man,-life which animates him, death which puts an end to his career, the great uncertainty, in which all beyond the grave is involved, have always wrought on his heart a feeling of awe which causes him to bend his knee before the Author of those inexplicable wonders.
Whilst gazing on that old temple one cannot refrain from meditating on the destiny which hangs over the works of men, ordains their vicissitudes, determines their duration, and extends or destroys their prosperity. Wherever an aggregation of men has taken place, a religious building has come to demonstrate that instinct of dependence and weakness that belong to the human mind. The want of referring to a first cause all the natural mysteries that surround man,-life which animates him, death which puts an end to his career, the great uncertainty, in which all beyond the grave is involved, have always wrought on his heart a feeling of awe which causes him to bend his knee before the Author of those inexplicable wonders.
This first want being satisfied, this first craving of conscience being appeased by that act of religious submission, the material interests resume their habitual course. Around the temple, houses are grouped, streets are formed, squares are opened, edifices are built; then population increases, wants are multiplied, taste changes and improves ; time at length touches the generations with his wing and they disappear.
The first buildings crumble, others are pulled down, larger and more comfortable structures spring from the ruins ; the ancient monument of God alone remains untouched, unimproved, amidst these progressive revolutions. The tombs themselves, those monuments erected over human ruins, crumble and mix their dust with the dust of the bones they cover; but the shadow of the temple sweeps unchanged over these ruins, like the great principle which has caused it to be built.
Why have not Jerseymen extended to their churches that spirit of progress and embellishment which animates them --Is it negligence ?--Is it respect ? Through almost all Europe the new era of architecture, even in times comparatively barbarous, has done away with all those rough structures which might have been sufficient for newly-converted barbarians, but not for civilized Christians. The immense cathedrals which adorn our cities of the middle ages demonstrate, at this hour, the old-time potency of religious enthusiasm among Christian nations.
The architects of those days sought not to exhaust their inspirations with the Parthenon of Athens, or the temples of Rome. The religion of Christ, such as they understood it, supplied them with sublime ideas, with more daring conceptions. Can modern science, which has circumscribed everything within an horizon of rules and principles, tell you the secret of those aerial vaults, those vast piles, those sculptured portals, those solemn naves, where God seems to enthrone Himself in all His awful majesty ?
Why have not Jerseymen extended to their churches that spirit of progress and embellishment which animates them --Is it negligence ?--Is it respect ? Through almost all Europe the new era of architecture, even in times comparatively barbarous, has done away with all those rough structures which might have been sufficient for newly-converted barbarians, but not for civilized Christians. The immense cathedrals which adorn our cities of the middle ages demonstrate, at this hour, the old-time potency of religious enthusiasm among Christian nations.
The architects of those days sought not to exhaust their inspirations with the Parthenon of Athens, or the temples of Rome. The religion of Christ, such as they understood it, supplied them with sublime ideas, with more daring conceptions. Can modern science, which has circumscribed everything within an horizon of rules and principles, tell you the secret of those aerial vaults, those vast piles, those sculptured portals, those solemn naves, where God seems to enthrone Himself in all His awful majesty ?
Oh! No ; the secret is dead with the faith which disclosed it. Men have bent the old Christian religion to all their interests, to all their passions; enthusiasm is extinct, and the religious sentiment of which we speak can now produce nothing but miserable parodies of churches, well whitewashed and plastered, wherein every sect fashions forth a worship for itself, where each community works out for itself a theory.
In Jersey, as everywhere else, the principle of union in religious matters, which has created so many marvels, exists no more. Numerous chapels have been lately built by Methodists, Baptists, Independents, etc., and even the Jews talk of erecting a synagogue.
The Jesuits also, ever actuated by their hatred to Protestantism, and their love of making proselytes through their cunning and sly means, have applied lately to the states for permission to establish on the island a college of their own, which, under the deadly and barren influence of their system, would have proved a wasp's nest for the community, and a source of discord and enmity which could not have failed to venom forever the discord and enmity already extant; but the States, enlightened by a vehement speech of the Dean, showing in glaring and eloquent words what awful results were likely to proceed from the labours of such men, whose actions are directed by such atrocious rules and anti-Christian morality, were unanimous in rejecting their request; and the worthy Father, who had come over himself to try the ground, had the mortification of seeing his hopes blasted under that anathema which has been fulminated against his society from every throne in Europe.
To give an idea of this religious diversity, and of the great number of systems springing from a liberty of which Luther was the first advocate, I have thought that the following table, showing the different religious congregations of St. Helier’s, the number of people composing them, or at least who may find place in the temples where they meet, would not be without interest:
Parish church about 1000
St. James's chapel 1200
St. Paul 800
All Saints 700
To give an idea of this religious diversity, and of the great number of systems springing from a liberty of which Luther was the first advocate, I have thought that the following table, showing the different religious congregations of St. Helier’s, the number of people composing them, or at least who may find place in the temples where they meet, would not be without interest:
Parish church about 1000
St. James's chapel 1200
St. Paul 800
All Saints 700
English Wesleyans 1100
French ditto 850
Primitive Methodists 400
French ditto 850
Primitive Methodists 400
Bryanites 200
Independents (Halkett Place) 650
Congregationists (Union-street).. 600
Grove-place chapel 200
Baptists 300
Bethel 100
Irish Catholics 700
French ditto 400
Independents (Halkett Place) 650
Congregationists (Union-street).. 600
Grove-place chapel 200
Baptists 300
Bethel 100
Irish Catholics 700
French ditto 400
St. Mark's chapel will contain ... 1500
The Synagogue 100
Total: 10800
The Synagogue 100
Total: 10800
There are, besides, rooms where Quakers, Truly Pious, Swedenborgians, etc., meet in the proportion of 20 to 100.
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