Methodism in Staithes: A Pillar of Village Life and Identity

Welcome to the Staithes Museum blog! As you stand within our walls, you're not just in a building, but within a cornerstone of Staithes' vibrant social and religious history: the former Primitive Methodist Chapel [Staithes Now and Then, c.1990-95, p. 271-272]. Staithes, a village clinging to the North Yorkshire coast, has a rich and complex past, where fishing, industry, and faith were deeply intertwined. Religion, particularly Methodism, has played a pervasive role in shaping the community's identity, providing a unique blend of "official" and "folk" religious practices [Clark, 1978].

For centuries, the people of Staithes often felt a disconnect from the Established Church. The parish church was located at Hinderwell, a mile and a half away, which led to what some have called "Anglican neglect" [Ord, 1846]. As the Reverend J.W. Ord critically noted in 1846, despite Staithes containing "considerably more than a thousand inhabitants, no regular system of national religious instruction has ever been afforded them" [Ord, 1846, p. 504]. This perceived spiritual void became fertile ground for nonconformist ideas [Clark, 1978].

Methodism arrived in Staithes in the 1770s [Cole, A.W., n.d.]. While John Wesley himself, despite numerous visits to nearby towns like Whitby and Stokesley, has no documented record of preaching in Staithes, his message undoubtedly resonated with the local populace. The ensuing "evangelical revival" brought significant changes to village life, with Methodism becoming a powerful legitimating presence at a local level [Clark, 1978].

Let's explore the three key branches of Methodism that took root in Staithes:

The Wesleyans: Building a Foundation of Faith

The Wesleyan tradition in Staithes predates its grand chapel building by many years. By 1817, a Sunday School was active in Granary Yard, with "sixty scholars and four teachers" [Howard, 1967]. This school taught children the "rudiments of learning" [Howard, 1967]. Just six years later, in 1823, a warehouse in Granary Yard was converted into the first Wesleyan Chapel, which was, at that time, the "only place of worship in Staithes" until the Congregational Chapel opened later that year [Howard, 1967]. Despite its small size and inconvenience, it attracted prominent figures in 19th-century Methodism, such as the evangelist, Reverend Peter Mckenzie, who reportedly "drew great crowds to this small church" [Howard, 1967].

The Wesleyans eventually outgrew their Granary Yard location. On February 16th, 1865, the foundation stone for a new, larger Wesleyan Chapel was laid  [Howard, 1967]. This was a major event for the village, drawing "great crowds" from all over the surrounding countryside, with "flags and banners decorated the streets"  [Howard, 1967]. The Most Noble The Marquis of Normanby, a wealthy landowner and a member of the establishment, ceremonially laid the stone, expressing his pleasure at the effort to erect a chapel and schoolroom "for the benefit of the poor fishermen of Staithes"  [Howard, 1967]. The new building was a "source of pride" for the community, completed and opened for worship by early 1866 [Howard, 1967].

The Wesleyan church became a "vital part of village life," influencing the community through its "religious vigour, its good works and its sheer presence"  [Howard, 1967]. Prominent local figures, such as Robert Parks, a farmer and butcher from Dalehouse, served as local preachers for fifty years, covering "hundreds of miles" on horseback to bring the message to scattered villages [Howard, 1967]. The church's account books even record "Two shillings - corn for preacher's horse," highlighting the dedication of these early evangelists  [Howard, 1967]

The Primitive Methodists: The "Ranters" and the Museum's Home

Primitive Methodism, often referred to locally as "Ranters" due to their enthusiastic style of worship and as a "word of rebuke" for Nonconformists [Clark, 1978, p. 107], arrived in Staithes around the same time as Wesleyanism and Congregationalism. This branch of Methodism drew strong support from the "proletarian and labouring class" [Clark, 1978, p. 72], particularly the fisherfolk of the village [Clark, 1978, p. 107]. Their establishment was marked by missionaries like William Clowes, a co-founder of the movement, who preached in the North Riding of Yorkshire in 1819-20 [Clark, 1978, p. 107].

The foundation stone of the Primitive Methodist Church, now the Heritage Museum, was laid on November 17th, 1879 [Clark, 1978, p. 107]. Other sources indicate the chapel was built between 1879 and 1880 [Eccleston & Eccleston, 1998, p. 90]. It is worth noting that a ceremonial trowel for laying "one of the foundation stones" of the Primitive Methodist chapel is recorded as being from 17th November 1897 [Staithes Museum Object Catalogue 2024], suggesting either a re-laying, an extension, or a significant later event. This building replaced an earlier chapel constructed in 1838 (which became the Sunday School), and a meeting place was registered as early as 1798 [Clark, 1978, p. 107].

The Primitive Methodist chapel, along with its adjacent Sunday School, was designated a "listed" building of special architectural interest [Eccleston & Eccleston, 1998, p. 90]. The building materials, including stone from Boulby Quarry, were transported by local farmers with their horses and wagons, providing "an added source of income" [Eccleston & Eccleston, 1998, p. 90]. In one instance, a bill addressed to the "Ranter Chapel" for lime was quickly amended by the minister to "Primitive Methodist Chapel" [Eccleston & Eccleston, 1998, p. 90].

Laura Knight, a famous artist of the Staithes Group, immersed herself in the village's life, attending the Primitive Methodist Chapel "every Sunday". She even exhibited a painting in 1901 titled "O hear us when we cry to Thee of the chapel congregation" [Knight, 1936., p. 154]. This demonstrates the deep integration of the chapel into the community's cultural fabric.

The Congregationalists: Bethel Chapel on the Bank

The Congregational Chapel, known as "Bethel" or "high chapel" due to its elevated location "at the foot of the hill leading out of the old village" [Clark, 1978, p. 107], also played a significant role in Staithes' religious landscape. Its opening on September 3rd, 1823, contributed to the broader religious developments in the village at the time [Clark, 1978, p. 107]. Bethel initially operated under the "charge of the congregation at Whitby" before acquiring its first resident pastor in 1827.The period that followed was one of "growth and expansion," leading to the construction of a new place of worship in 1835 [Clark, 1978, p. 107].

Traditionally, the Congregationalists in the latter part of the 19th century drew their support "mainly of ironstone miners" who moved to Staithes to work at Port Mulgrave and Grinkle mines. Many inhabitants of Cowbar, a clifftop area near Staithes, were Congregationalists [Howard, 2000].

Rivalry, Community, and Lasting Legacy

A fascinating aspect of Staithes' Methodist history is the enduring rivalry between the Wesleyan and Primitive Methodist chapels. This "long history of rivalry maintains itself, even (until 1978), in an elaborate and protracted schism" [Clark, 1978, p. 65]. David Clark, in his study of religion in Staithes, notes that this rivalry was often "not in theological or doctrinal terms, but within the context of generalised nominal affiliation to a particular chapel which finds expression in a deep-seated empathy with its traditions, its sentiments and its customs" [Clark, 1978, p. 65]. Local humor often played on these distinctions, with jokes reported about the different chapel names and their associated social characteristics [Clark, 1978, p. 65].

Despite these rivalries, a strong sense of community and mutual support existed. People would "always muck in together and look after them" if anyone was "poor or poorly" [Clark, 1978, p. 82]. Events like Sunday School Anniversaries, Harvest Festivals, and coffee mornings were "well supported," often by those who might not be formal members but felt a strong identification with the chapel's traditions and the village itself [Clark, 1978, p. 82]. This "nominal affiliation" signifies a "deeply felt identification with the traditions of both village and chapel alike" [Clark, 1978, p. 83].

In the 20th century, both Wesleyan and Primitive Methodists experienced a gradual decline in membership, particularly since the 1950s [Clark, 1978, p. 62]. Formal Methodist Union in 1932 aimed to consolidate the movement [Clark, 1978, p. 81-83]. However, in Staithes, proposals for amalgamation met with strong local resistance, driven by a "powerful desire to preserve both the sense and the reality of a religious tradition" [Clark, 1978, p. 83]. The local Methodists successfully resisted calls from "circuit and district" authorities to close one of the chapels, believing that "two chapels had been built in Staithes and two should be kept open" [Clark, 1978, p. 83-84]. This tenacity highlights the unique "idiosyncratic Methodism" of Staithes, distinct from wider Methodist trends [Clark, 1978, p. 84].

Today, the Methodist heritage remains a profound part of Staithes' identity. The chapels, though facing challenges, continue to embody the community's resilient spirit and its deep-rooted connection to faith and tradition.

References

Blakeborough, R. (1898) Wit, Character, Folklore and Customs of the North Riding of Yorkshire. Oxford: Horace Hart.

Brown, R. (1996) Staithes in Olden Times. Durham: Bernicia Books, Ryton and Houghton.

Clark, D. (1978) Between Pulpit and Pew.

Cole, A.W. (n.d.) History of Staithes by Annie Weatherill Cole. [Photocopy of a handwritten document stored at the Museum].

Eccleston, J. and Eccleston, P. (1998) A History and Geology of Staithes. Staithes: Jean and Peter Eccleston.

Graves, J. (1808) The History of Cleveland, in th. Carlisle: J. Jollie.

Howard, J. (1967) A History of Wesleyan Methodism in Staithes

Howard, J (2000) Chapters from the history of a Seafaring Town. 

Knight, L. (1936) Laura Knight Oil Paint and Grease Paint. New York: The Macmillan Company.

Ord, J.W. (1846) The History and Antiquities of Cleveland. London: Simpkin and Marshall.

Staithes Now and Then. (c.1990-95) Thurstan: Thurstan Printers for The Staithes and Cowbar Residents Association in conjunction with Leader II.

Names associated with ‘t chapil

To help visitors and researchers discover information about their family history in Staithes, particularly those connected to the rich Methodist heritage of the village, here is a comprehensive list of individuals associated with Methodism in Staithes, alongside their known connections and roles, found in the books and resources we’ve uncovered during our cataloguing project  at the museum

Wesleyan Methodists:

• Reverend Peter Mackenzie: A nationally renowned evangelist, he visited the first Wesleyan Church in Granary Yard, drawing "great crowds". His work was so energetic that friends in Staithes "began to fear for his health". He expressed "deep sorrow" upon leaving Staithes. He later agreed to return to Staithes in 1866 to help raise funds for the new church, noting that the debt would take "a bonny lot of fish to pay that off".

• Mr Thomas Parks: In 1823, he lent the money (£190) for the purchase of a warehouse in Granary Yard that was converted into the first Wesleyan Church.

• Robert Parks (1833-1907): From Dalehouse, Staithes, he was a dedicated local Wesleyan preacher for 50 years, often covering "hundreds of miles" on horseback to deliver sermons. He was also a farmer and butcher and a founder trustee of the Wesleyan Church in 1866. His life was remembered as an "example to all who knew him".

• John Robinson (1807-1891): From Liverton, he was another prominent local Wesleyan preacher alongside Robert Parks, travelling extensively across the circuit.

• Mr J. V. Laverick: A prominent Staithes Wesleyan who spoke at the crowded meeting held in the old chapel after the stone-laying ceremony for the new building. He is also listed as Mr Robert Longster Laverick, a Wesleyan Trustee in 1966.

• Mr J. H. Trattles (1784-1887): Described as the "oldest member of the Wesleyan Society," he linked the congregation to the early days when Wesleyans faced "ridicule and contempt". He was a ship owner and a founder trustee of the Wesleyan Chapel in 1866.

• Francis Newton: A farmer from Roxby, he was "moved to ecstasy" by hearing John Wesley preach and subsequently hired John Garbutt's schoolroom near the beckside, using his "frugal savings," so early Wesleyans in Staithes could gather to worship. He continued to play a leading role until his retirement.

• Ann Booth: Wife of Francis Newton, she came from a "well established farming family" and raised four sons, all of whom entered the Wesleyan Ministry.

• Robert Newton (born 1780): Son of Francis Newton, he was educated in Staithes and rose to national prominence as a Wesleyan Minister. He served as President of the Methodist Conference on four occasions (1824, 1832, 1840, 1848), an achievement shared by only one other person. He was instrumental in collecting "more money for charitable institutions and missionary societies than any of his contemporaries". His career began in a humble farmhouse "within sight of Staithes".

• Reverend T. Rigby: Formerly of the Whitby Circuit, he preached at the opening of the new Wesleyan Chapel in 1866, with coble sails forming a makeshift roof.

• Reverend J. H. Beech: He welcomed the Marquis of Normanby at the stone-laying ceremony and delivered interesting addresses in the old chapel. He also preached at the re-opening services of the new chapel.

• Reverend W. Fern: He read a passage from Ephesians at the stone-laying ceremony in 1865 and was mentioned as being responsible, along with Reverend Richard Roberts, for the building of the church.

• Reverend Richard Roberts: From London, he was involved in the re-opening services of the new Wesleyan Chapel in February 1866, having been instrumental in its construction.

• William Sowerby Smailes: A tailor, he was a founder trustee of the Wesleyan church and a prominent Wesleyan member.

• Thomas Cawley: Identified as a "big trustee of the Wesleyan Wesleyan Chapel," his son William was also a trustee. The loss of his fishing boat, the "Thomas and Margaret," in 1865, and a previous family tragedy at sea, had a "big bearing" on the community.

• William Cawley: Son of Thomas Cawley, he was a trustee of the Wesleyan Chapel and drowned in a fishing tragedy.

• William Ash: A Wesleyan minister, the yawl "William Ash WY 1" was named in his honour.

• John Richard Verrill: He was a founder trustee of the Wesleyan Chapel in 1866. He was also the master of the yawl "Blue Jacket" and worshipped at Bethel (Congregationalist) Chapel, indicating potential movement between denominations or strong community ties.

• Richard Brown: Listed as a fisherman and a Wesleyan Trustee in 1866.

• James Grimes: Listed as a fisherman and a Wesleyan Trustee in 1866.

• Isaac Theaker: Listed as a fisherman and a Wesleyan Trustee in 1866.

• Richard Shippey: Listed as a fisherman and a Wesleyan Trustee in 1866.

• John Brown Cole: Listed as a sailmaker and a Wesleyan Trustee in 1866.

• Thomas Rodham: Listed as a boat builder and a Wesleyan Trustee in 1866.

• James Spinks: Listed as a fishmonger and a Wesleyan Trustee in 1866. He later served as Vice-President of the Staithes Fishermen and Miners’ Benevolent Provident Society.

• Walter Thompson: Listed as a farmer and a Wesleyan Trustee in 1866.

• Andrew Chapman: A farmer from Sleights, listed as a Wesleyan Trustee in 1866.

• John Plews: A farmer from Sleights, listed as a Wesleyan Trustee in 1866.

• Robert Merry Owston: A farmer from Easington, listed as a Wesleyan Trustee in 1866.

• Joseph Thurlow: An alum maker from Boulby, listed as a Wesleyan Trustee in 1866.

• James Dale: A farmer from Ellerby, listed as a Wesleyan Trustee in 1866.

• Robert Featherstone: A farmer from Hinderwell, listed as a Wesleyan Trustee in 1866.

• Miss Sally Adamson: A Wesleyan Trustee in 1966.

• Mrs Rachel Armstrong: A Wesleyan Trustee in 1966.

• Mr John Bennison: From Hinderwell, listed as a Wesleyan Trustee in 1966.

• Mr Leonard Theaker Cole: A Wesleyan Trustee in 1966.

• Mrs Olive Cole: A Wesleyan Trustee in 1966.

• Mr Richard Hick: A Wesleyan Trustee in 1966.

• Mr William Verrill Longster: A Wesleyan Trustee in 1966.

• Mrs Elsie Longster: A Wesleyan Trustee in 1966.

• Mrs Jane Verrill: A Wesleyan Trustee in 1966.

• Mr Francis Welford: A Wesleyan Trustee in 1966.

• Mr Sydney Willis: A Wesleyan Trustee in 1966.

• Mr Richard Worthy: A Wesleyan Trustee in 1966.

• Wesleyan Superintendents (1871-1966): This long list of ministers includes Rev. E. P. Lowry, Rev. J. Bentley, Rev. G. Hughes, Rev. W. Russell, Rev. T. Law, Rev. J. J. Sutton, Rev. C. A. Booth, Rev. J. F. Fergus, Rev. A. Baxter, Rev. J. B. James, Rev. S. H. Terrill, Rev. C. B. Sykes, Rev. F. C. Mosely, Rev. O. Wardley, Rev. W. Powell, Rev. W. Taggart, Rev. J. W. Davies, Rev. W. Rex, Rev. J. Williams, Rev. J. Hunt, Rev. William Sarginson, Rev. E. Rees, Rev. A. Wilton Morrow, Rev. W. E. Garment, Rev. W. S. Weddell, Rev. F. W. Ross, Rev. F. W. Hutchinson, and Rev. F. Tigg.

• Primitive Methodists ("Ranters"):

• William Clowes: A joint founder of the Primitive Methodist movement, his preaching in the North Riding around 1819-1820 swiftly led to the establishment of Primitive Methodist chapels, including one in Staithes by 1824-5.

• Sarah Smith (born 1779, died 1829): Described as a "notorious character" from Staithes, her eulogy in the Primitive Methodist Magazine after her death at age fifty noted her conversion from a life in sin, highlighting the movement's impact.

• Isaac Verrill the elder: A "patriarchal figure of Primitive Methodism" and a founder trustee of the Primitive Methodist Chapel.

• Isaac Verrill the younger: Also a "patriarchal figure" and founder trustee of the Primitive Methodist Chapel. Both were known for the "superb quality of their" music.

• William Truefitt: A member of the Primitive Methodist Society mentioned in the Primitive Methodist Magazine as having died "in service".

• Reverend Edward Campbell: A Primitive Methodist evangelist, he delivered a sermon described as "appropriate and eloquent" to members of the Ancient Order of Shepherds when they attended the Primitive Methodist Chapel.

• Laura Knight: The celebrated artist, she recorded attending the Primitive Methodist Chapel "every Sunday" during her time in Staithes and came "close to being very religious". Her painting "O hear us when we cry to Thee" (1901) depicted the chapel congregation.

• Matthew Codling of Cowbar Farm: A local farmer who transported stone for the Primitive Methodist Chapel and famously addressed his bill to "Ranter Chapel," a nickname for the Primitive Methodists, which the minister "hastily amended".

  
  

Congregationalists (Bethel Chapel):

• Christopher Moore junior: A fish merchant, he was a "prominent member" of the Congregational Church.

• George Dodd junior: The clerk of Boulby Alum Works, he was a founder member of the Congregational Chapel.

• Thomas Bonness: A carpenter and a founder member of the Congregational Chapel.

• Benjamin Ventress: A cartwright and a founder member of the Congregational Chapel.

• Captain James Pinder: Worshipped at Bethel Chapel.

• Dr. John Valentine Laverick: Worshipped at Bethel Chapel.

• George Cole: Master of the yawl "Venus," who worshipped at Bethel.

• Captain John Robinson: From Balmoral House, he worshipped at Bethel.

• Mr. Samuel Sanders: A blacksmith who worshipped at Bethel.

• Richard Hutton: He was the first resident minister of Bethel Chapel.

• Reverend William Mitchell: The Congregationalist minister whose pastorate lasted from 1832 to 1869. He became an "active and influential figure" in Staithes, and the coble "William Mitchell WY242" was named in his honour.

Other Individuals Connected to Staithes' Religious Context (Nonconformity broadly):

• George Fox: A travelling preacher and member of the Society of Friends, he visited Staithes in the winter of 1651. He recorded meeting "many ranters" and noted that fishermen were "forced to contribute to a church from whose teachings they dissented" through tithes on their fish. His observations highlight the early nonconformist spirit in the village.

• Mr John Garbutt: His schoolroom was hired by Francis Newton for early Wesleyan gatherings in Staithes. It is also suggested that Robert Newton received some of his early schooling from him.

• John Hugill: He led a brass band during the annual procession of the Ancient Order of Shepherds, which typically attended the Primitive Methodist Chapel.

• John Mansfield: He served as President of the Staithes Fishermen and Miners’ Benevolent Provident Society.

• John Seymour (Junior): He was the Secretary of the Staithes Fishermen and Miners’ Benevolent Provident Society.

• William Mansfield: He played a "leading part" in fundraising efforts and later became a trustee for the Miners' Hospital, an institution supported by Methodist communities.

• Reverend Dr. Richard Osbaldeston: Entrusted with the Hinderwell parish (which included Staithes) in the eighteenth century, he held multiple positions (Dean of York, Rector of Folkton, Vicar of Hunmanby, Curate of Muston) and later became Bishop of Carlisle and London. His frequent absence and lack of knowledge about Staithes' needs contributed to the "gulf" between the villagers and the established church, creating fertile ground for nonconformity.

• Thomas Langstaff: The curate under Dr. Osbaldeston in Hinderwell, he received a "mere pittance" and made "no mention of Staithes" in his 1743 report to Archbishop Herring, further illustrating the Anglican neglect that fostered the growth of Methodism.