Church buildings and churchyards in medieval England

 (See below for previous blogposts on consecration and seating). 

Nicholas Orme, Going to Church in Medieval England, chapter 3.

Churches faced east where possible. This was the ancient and universal custom. The connection with the sun rising in the east, the location of Jerusalem and Jesus ascending to the east of his disciples may be later rationalisations (p93). 

Altars were only normally placed right against the east wall from the 13th C (p93).

The notion of the Real Presence made it desirable that the act of consecration should be visible but also secluded and holy (p94, 138)

Despite the decrees of the Fourth Lateran Council in 1215, it was common until the Reformation for English churches to display a consecrated wafer hanging in a pyx for veneration (p97) 

People increasingly wanted to be buried within the church. The patron, rectors and vicars had the right to burial in the chancel. (p99). Some incumbents or churchwardens charged fees for internal burials. St Laurence Reading expected a further 8d for closing a grave! (p99)

"Squints", windows for looking from the transepts to the chancel sometimes existed (p101)

Churches were locked at night. Sometimes parish clerks were required to sleep in them. In Louth, they were only to leave after dark is the vicar needed one of them to visit the sick (p105)

Bridges from castles / noble houses to churches became fashionable in the 14th C (p106)

Cockerels in spires represented watchfulness (p107)

Towers might be used as strongholds or places of refuge and might have some fortifications (p107)

Clergy taking the sacrament to the sick would take a hand bell with them (p107)

Bells would be named, e.g for Jesus or the saints or with nicknames, Singer, Dancer. They would be consecrated by the bishop with water, chrism and incense. See prayer used on p108. Bells might ring an hour before the 7am service and then at 15 minute intervals (p109). They would also serve as a signal to get up and go to bed (curfew, cover your fire). Bells were thought to deter demons and were often rung during storms. 

Some churches had an image of The Sunday Christ, wounded by tools and games by those who neglected the sabbath for work or play (p111). 

Some church porches might have windows and fireplaces (p117). 

Weapons, dogs and hunting birds were sometimes brought to church, though this was discouraged (p129). Sometimes dogs came on their own accord and it was quipped that they were sent away because they brought no monetary offerings. Some churches employed dog-whippers. (p130)

Church authorities did not necessarily approve of the use of churches for secular purposes. Courts might be held in them and probate granted. Arbitration, peace-making and teaching were thought appropriate. Dancing, games and drinking to raise money for the church were discouraged. Bread, wine and cheese were sometimes served after baptisms and weddings or on feast days. Some respectable trading was sometimes allowed. Sometimes there were plays. These more secular activities increasingly moved to a church house or guildhall. 

Writers might feel the need to discourage sex in the church or churchyard. It was said one couple who fornicated under the altar were welded together and could only be released after prayers were said for their freedom (p137). 

Those walking through the churchyard should pray. They might recieve as many years off purgatory as their were bodies in the churchyard. 

Violent bloodshed was held to be a contamination and could lead to the suspension of services until cleansing by the bishop. 

Prostitutes in London could not be burried in their churchyard and had their own "single women's churchyard" (p134) Still born children were also rejected but midwives sometimes baptised them or fathers might burry them at night without permission (p134) 

Dancing, dishonest / spectacular games, wrestling, Sunday markets and the pasturing of animals were variously forbidden in churchyards (p136).