St Mary's Church, Shrewsbury
St Mary's Church is a redundant Anglican church in St Mary's Place, Shropshire, England. It is recorded in the National Heritage List for England as a designated Grade I listed building, is under the care of the Churches Conservation Trust, the Trust designated St Mary's as its first Conservation Church in 2015, it is the largest church in Shrewsbury. Clifton-Taylor includes the church in his list of ` best'. St Mary's originated as a collegiate church. According to tradition it was founded by King Edgar in the 10th century. By at least the 13th century, it was served by nine canons. Excavations in 1864 revealed the presence of an earlier church with an apsidal chancel. Building of the present church began in the 12th century, consisting of a nave without aisles, a cruciform east end. A large west tower was added, in about the 1170s the transepts were altered to provide altars for the canons. Construction of the aisles followed, first the south aisle with a porch. Work on the north aisle continued until the 1220s.
The crossing was rebuilt. In the early to mid 13th century the transepts were raised, the chancel was lengthened and raised. During the 14th century the Trinity Chapel was added to the south of the chancel. In the following century about 1477 when a bequest was made to the church, further improvements took place, including the construction of a clerestory on the nave and chancel, which replaced the tower at the crossing and the chancel vault. At this time the transept roofs were reduced in height, a large east window was inserted, larger windows were added to the aisles, it is possible. The church escaped any significant damage during the suppression of the college in 1548, or during the Civil War; the first major restoration was carried out by Thomas Telford in 1788. The east window was enlarged in 1858 by S. Pountney Smith, who reconstructed some of the roofs between 1864 and 1870. In 1884 Paley and Austin added a vestry to the north of the chancel. Work was performed on the chancel in 1889–92 by A. E. Lloyd Oswell.
The top fell from the spire in 1894, causing much damage to the clerestory, this was repaired by John Oldrid Scott. The tower underwent a restoration in 1924 -- 26 by the firm of Lloyd Iredale; the church was declared redundant in 1987, vested in the Churches Conservation Trust. Arthur Winnington-Ingram, curate 1884-85 Bishop of London; the plan of the church consists of a four-bay nave, with north and south aisles, north and south porches, a crossing with north and south transepts, a two-bay chancel with a vestry to the north, the Trinity Chapel to the south, a west tower. The tower has four stages, the bottom three stages are in red sandstone, the top stage in white sandstone; the bottom three stages are Norman in style. In the bottom stage is a west doorway with a round arch of two orders. To the left of the doorway is a re-used Roman stone with a Lewis slot. In the next stage, over the doorway, is a clock face; the third stage contains paired Norman windows, in the top stage are paired two-light transomed bell openings.
The summit of the tower has an embattled pierced parapet, crocketted pinnacles. There is a stair turret in the northeast corner; the spire is octagonal, recessed behind the parapet. It carries three tiers of lucarnes; the spire is said to be the third tallest in England. The windows in the north and south sides of the aisles and clerestory are Perpendicular. In the west wall of the south aisle is a round-headed lancet window, in the west end of the north aisle is a pointed-headed window; the south porch is built in Grinshill stone. It is in two storeys, the lower storey being built in the 12th century, the upper storey added in the 14th century; the upper storey has a two-light transomed window. The outer doorway has three orders of shafts. There are small windows in the side walls of the porch; the south transept has a small Norman doorway and three lancet windows on the south side, single lancet windows in the west side. The Trinity Chapel has four large three-light windows on the south, a seven-light window on the east side.
The east window of the chancel has eight lights. Above the north vestry are three stepped lancet windows. To the east of the north transept is a "complex corner" with a variety of windows; the north transept itself has 12th-century pilaster buttresses, a small north doorway, lancet windows. The north aisle has a porch. Within the porch is another Norman doorway, with one order of shafts. In the opinion of the architectural historians John Newman and Nikolaus Pevsner, the nave arcades are "the finest piece of architecture in the church", each consisting of four wide bays, with semicircular arches; the oak ceiling of the nave has 15th-century carvings depicting birds and angels. The Trinity Chapel contains a triple sedilia; the stone mensa of the medieval high altar was excavated in 1870 and placed below the present altar, which shares the same dimensions. The riddel posts and English Altar were erected during the remodeling of the sanctuary by Sir Charles Archibald Nicholson in 1931; the Altar frontals were worked and embroidered by Beatrix Mary Pennyman, wife of the vicar, during the First World War.
The octagonal font is Perpendicular, is carved with arcading and angels, The pulpit dates from 1853, it is polygonal, in stone, designed by S. Poultney Smith; the floor of the church is tiled. The organ case dates from 1729 and was designed by John Harris
Grandmontines were the monks of the Order of Grandmont, a religious order founded by Saint Stephen of Thiers, towards the end of the 11th century. The order was named after its motherhouse, Grandmont Abbey in the eponymous village, now part of the commune of Saint-Sylvestre, in the department of Haute-Vienne, in Limousin, France, they were known as the Boni Homines or Bonshommes. The exact date of the foundation of the order is uncertain; the traditional story involves serious chronological difficulties, is based on a Bull of Gregory VII, now known to be a forgery The founder, St. Stephen of Muret was so impressed by the lives of the hermits whom he saw in Calabria that he desired to introduce the same manner of life into his native country. Stephen, being ordained, in 1073 obtained the Pope's permission to establish an order, he is said to have settled in Muret near Limoges in 1076, where he made himself a hut of branches of trees and lived there for some time in complete solitude. A few disciples gathered round him, a community was formed.
The Order of Grandmont has been claimed by both Benedictines and Canons Regular as a branch of their respective institutes, although the Grandmontines always maintained that they were hermits. They tended to seek out uplands to situate their monasteries; the architecture of the order of Grandmont is notable for its simplicity. A single barrel vaulted nave with a wider apse. Three windows at the east and one at the west; the entry to the church, in most surviving cases, is in the northwest side. The so-called "Rule of St. Stephen" was compiled at the request of the fourth prior, Étienne de Liciac, by Hugh of Lacerta, embodies the customs of Grandmont some twenty or thirty years after St. Stephen's death in 1124; the founder himself left no authentic writings. His maxim was "There is no rule save the Gospel of Christ"; the life was eremitical and severe in regard to silence and bodily austerities. The superior was called the Corrector; the early Grandmontines were noted for their extreme austerity.
Poverty was most observed. So concerned were the Grandmontines regarding simoniacal entry that in the customary composed about 1170, it was forbidden to ask a candidate seeking to join, about bringing money, or buying clothes, or equipment for a horse. Begging was only permitted when there was no food in the house, then the local bishop was first to be informed of their state. Although discipline was severe, the rule of silence was lenient, they developed a reputation for simplicity of life and generosity to the poor, along with an emphasis on hospitality. They acquired the nickname the Bonshommes. After the founder's death in 1124, sometime around 1150, having been compelled to leave Muret due to disputed ownership, the hermits settled in the neighboring desert of Grandmont, whence the order derived its name; the influence of the Grandmontines reached its height in the twelfth century. Under Étienne de Liciac the order spread and in 1170 numbered sixty monasteries in Aquitaine and Normandy. Under his successor, Bernard de Boschiac, eighty new foundations were made, the "bons hommes" were to be found in nearly every diocese of France.
Their holy austerity roused the admiration of all beholders, the kings of England and France vied with one another in bestowing favours upon them. Henry II of England had the monastery rebuilt, King St. Louis IX of France erected a Grandmontine house at Vincennes near Paris. There were three Grandmontine monasteries in England: Alderbury in Shropshire, Craswall in Herefordshire, Grosmont Priory in North Yorkshire; the system of lay brothers was introduced on a large scale, the management of the temporals was in great measure left in their hands. The golden age of Grandmont however lasted only sixty years after the founder's death. After the history of the order is an uninterrupted series of disputes, as quarrels between two categories of monks were a constant source of dissension. In the twelfth century, the ill-defined position of the lay brothers caused troubles, they were far more numerous than the choir-monks, were given entire control of all temporalities so the latter might be free to carry on spiritual duties.
Gradual relaxation of the rules of poverty led to great possessions, thus increased the importance of the lay brothers, who now claimed equality with the choir-monks. This led to scandalous scenes; the political situation embittered these dissensions, the order being divided into two parties and English. Successive popes in vain. In 1219 the prior of Grandmont and forty monks were again expelled by the rebellious lay brothers. In 1244 the papal delegates advised a union of the order with the Cistercians as a means of ending the disputes; this threat and the expulsion of a large number of monks produced a certain degree of peace. Numbers, declined. Moreover, a relaxation of the rule led to the cessation of all observance. In 1317 Pope John XXII, sometimes said to have been a Grandmontine monk, issued the Papal Bull Exigente debito to save the order from complete destruction, its organization was altered and certain mitigations were approved. The number of houses was reduced from 149 to 39; the prior of Grandmont was ma
White Ladies Priory
White Ladies Priory, once the Priory of St Leonard at Brewood, was an English priory of Augustinian canonesses, now in ruins, in Shropshire, in the parish of Boscobel, some eight miles northwest of Wolverhampton, near Junction 3 of the M54 motorway. Dissolved in 1536, it became famous for its role in the escape of Charles II of England after the Battle of Worcester in 1651; the name'White Ladies' refers to the canonesses who wore white religious habits. The origins and exact date of foundation of the priory are not known: the latter part of the 12th century is accepted as the period of establishment; the surviving ruins show work typical of the late 12th century, the first documentary evidence dates from 1186 or earlier. In it, daughter of Reynold of Pulverbatch, in the process of giving land to Haughmond Abbey mentions that she has granted a virgate of land in Beobridge to the white nuns of Brewood; the publication of this information by the important Shropshire historian Robert William Eyton in 1856 directly contradicted his own conviction, published only a year earlier, of a date in the reigns of Richard I of England or John, as well as casting into doubt older traditions linking the priory with Archbishop Hubert Walter.
Eyton thought the priory a Cistercian house, now known to be incorrect, but his documentary research still gives the earliest known date by which it must have been founded. Emma's grant placed the priory in Brewood, in the neighbouring part of Staffordshire, not Shropshire: it was the nearest village of any size and the priory has never lain within the boundaries of Brewood parish; the priory was in an extra-parochial area, its location gives no clues to the identity of its founder. The priory acquired the church and some tithes at Montford early in its history. So it is possible that the Lacy family or the FitzAlans, who succeeded them as holders of the manor of Montford with Forton, may have been important in its founding. William FitzAlan, Lord of Oswestry was a powerful marcher lord associated with the cause of Empress Matilda during the Anarchy, a prominent and generous supporter of Shropshire's Augustinian houses, he was associated with the founding of Haughmond Abbey, while Wombridge Priory was founded by his vassals with his support.
He was a benefactor of Lilleshall Abbey. The advowson of Lilleshall Abbey belonged the Zouche family, who were associated with White Ladies. However, there is no documentary evidence connecting any known figure to the founding of White Ladies: only clues in the historical context. No lay person claimed the right to nominate or approve the appointment of a prioress, or to exploit the estates during vacancies: only the Bishop of Coventry and Lichfield intervened; the dedication was to St. Leonard of Noblac, a saint associated with the liberation of prisoners, popular after a number of alleged miracles earlier in the 12th century; the dedication is attested early in the history of the priory: for example, a 1212 charter of King John says it is a confirmation monialibus Sancti Leonardi de Brewud – to the nuns of St Leonard at Brewood. It is now accepted. John Leland was commissioned in 1533 by Henry VIII to investigate the libraries of religious houses in England; as part of his duties, he visited White Ladies shortly after its dissolution in 1536.
He originated the false idea. Cistercians wore a white habit, while the color of the Augustinian habit could vary, the primary element being the wearing of a white, linen rochet, similar to that of the canons. However, the register of Richard Swinefield, a 14th-century Bishop of Hereford refers to transferring rights to prioressse et conventui albarum monialium sancti Leonardi de Brewod, Coventrensis et Lichefeldensis diocesis, ordinis sancti Augustini: "the prioress and convent of St Leonard of Brewood, of the Order of St Augustine." Leland's mistake led William Dugdale and some subsequent authors to include it among the houses of that order. The white habit made it easy to distinguish between the canonesses of St Leonard's Priory and the black-clad nuns of the Benedictine house that lay a short distance to the east in Brewood parish, known in contradistinction as Black Ladies Priory. White Ladies benefited from royal generosity in the reign of John, he visited Brewood on at least three occasions and it was on one of these that he gave the priory a weir called Withlakeswere on the River Severn near Bridgnorth, which would create fishing rights.
This was rented out to a local man, Henry FitzRobert, half by Prioress Alditha in 1225 at 5 shillings, the other half subsequently by Prioress Cecilia at 5 shillings. White Ladies must have held 12 bovates of land at Calverton in Nottinghamshire from early in its history but in 1212 a charter of King John removed all secular demands and obligations stemming from it. Issued during the Interdict, this demonstration of the king's piety was witnessed by a group of notables, headed by a favourite, William d'Aubigny, 3rd Earl of Arundel; this foothold in Sherwood Forest was enlarged, at least in value, by John's son, Henry III. On 8 December 1232, while visiting Shrewsbury, he granted the priory the right to assart and cultivate an acre and a half in the woods near Calverton. In 1241 he allowed the priory to assart and cultivate as they wished a further three acres of land which they held but were half covered in dead oaks; these areas were enhanced in value by being taken out of waste and exempted from the control of royal forest officials.
The Order of Preachers known as the Dominican Order, is a mendicant Catholic religious order founded by the Spanish priest Dominic of Caleruega in France, approved by Pope Honorius III via the Papal bull Religiosam vitam on 22 December 1216. Members of the order, who are referred to as Dominicans carry the letters OP after their names, standing for Ordinis Praedicatorum, meaning of the Order of Preachers. Membership in the order includes friars, active sisters, affiliated lay or secular Dominicans. Founded to preach the Gospel and to oppose heresy, the teaching activity of the order and its scholastic organisation placed the Preachers in the forefront of the intellectual life of the Middle Ages; the order is famed for its intellectual tradition, having produced many leading theologians and philosophers. In the year 2017 there were 5,742 Dominican friars, including 4,302 priests; the Dominican Order is headed by the Master of the Order Bruno Cadoré. A number of other names have been used to refer to its members.
In England and other countries the Dominican friars are referred to as "Black Friars" because of the black cappa or cloak they wear over their white habits. Dominicans were "Blackfriars", as opposed to "Whitefriars" or "Greyfriars", they are distinct from the Augustinian Friars who wear a similar habit. In France, the Dominicans were known as "Jacobins" because their convent in Paris was attached to the Church of Saint-Jacques, now disappeared, on the way to Saint-Jacques-du-Haut-Pas, which belonged to the Italian Order of Saint James of Altopascio Sanctus Iacobus in Latin, their identification as Dominicans gave rise to the pun that they were the "Domini canes", or "Hounds of the Lord". The Dominican Order came into being in the Middle Ages at a time when men of God were no longer expected to stay behind the walls of a cloister. Instead, they travelled among the people, taking as their examples the apostles of the primitive Church. Out of this ideal emerged two orders of mendicant friars: one, the Friars Minor, was led by Francis of Assisi.
Like his contemporary, Dominic saw the need for a new type of organization, the quick growth of the Dominicans and Franciscans during their first century of existence confirms that the orders of mendicant friars met a need. Dominic sought to establish a new kind of order, one that would bring the dedication and systematic education of the older monastic orders like the Benedictines to bear on the religious problems of the burgeoning population of cities, but with more organizational flexibility than either monastic orders or the secular clergy; the Order of Preachers was founded in response to a perceived need for informed preaching. Dominic's new order was to be trained to preach in the vernacular languages. Dominic inspired his followers with loyalty to learning and virtue, a deep recognition of the spiritual power of worldly deprivation and the religious state, a developed governmental structure. At the same time, Dominic inspired the members of his order to develop a "mixed" spirituality.
They were both active in preaching, contemplative in study and meditation. The brethren of the Dominican Order were urban and learned, as well as contemplative and mystical in their spirituality. While these traits affected the women of the order, the nuns absorbed the latter characteristics and made those characteristics their own. In England, the Dominican nuns blended these elements with the defining characteristics of English Dominican spirituality and created a spirituality and collective personality that set them apart; as an adolescent, he had a particular love of theology and the Scriptures became the foundation of his spirituality. During his studies in Palencia, Spain, he experienced a dreadful famine, prompting Dominic to sell all of his beloved books and other equipment to help his neighbors. After he completed his studies, Bishop Martin Bazan and Prior Diego d'Achebes appointed Dominic to the cathedral chapter and he became a Canon Regular under the Rule of Saint Augustine and the Constitutions for the cathedral church of Osma.
At the age of twenty-four or twenty-five, he was ordained to the priesthood. In 1203, Dominic de Guzmán joined Diego de Acebo on an embassy to Denmark for the monarchy of Spain, to arrange the marriage between the son of King Alfonso VIII of Castile and a niece of King Valdemar II of Denmark. At that time the south of France was the stronghold of the Cathar movement; the Cathars were a heretical neo-gnostic sect. They believed that matter was evil and only the spirit was good; the Albigensian Crusade was a 20-year military campaign initiated by Pope Innocent III to eliminate Catharism in Languedoc, in southern France. Dominic saw the need for a response that would attempt to sway members of the Albigensian movement back to mainstream Christian thought. Dominic became inspired into a reforming zeal after they encountered Albigensian Christians at Toulouse. Diego saw one of the paramount reasons for the spread of the unorthodox movement- the representatives of the Holy Church acted and moved with an offensive amount of pomp and ceremony.
In contrast, the Cathars led ascetic lifestyles. For these reasons, Diego suggested that the papal legates begin to live a reformed apostolic l
The Order of the Brothers of the Blessed Virgin Mary of Mount Carmel or Carmelites is a Roman Catholic mendicant religious order founded in the 12th century, on Mount Carmel in the Crusader States, hence the name Carmelites. However, historical records about its origin remain uncertain. Berthold of Calabria has traditionally been associated with the founding of the order, but few clear records of early Carmelite history have survived; the charism of the Carmelite Order is contemplation. Carmelites understand contemplation in a broad sense encompassing prayer and service; these three elements are at the heart of the Carmelite charism. The most recent statement about the charism of Carmel was in the 1995 Constitutions of the Order, in which Chapter 2 is devoted to the idea of charism. Carmel understands action to be complementary, not contradictory. What is distinctive of Carmelites is the way that they practice the elements of prayer and service, taking particular inspiration from the prophet Elijah and the Blessed Virgin Mary, patrons of the order.
The order is considered by the Catholic Church to be under the special protection of the Blessed Virgin Mary, thus has a strong Marian devotion to Our Lady of Mount Carmel. As in most of the orders dating to medieval times, the First Order is the friars, the Second Order is the nuns, the Third Order consists of laypeople who continue to live in the world, can be married, but participate in the charism of the order by liturgical prayers and contemplative prayer. There are offshoots such as active Carmelite sisters. Carmelite tradition traces the origin of the order to a community of hermits on Mount Carmel, which succeeded the schools of the prophets in ancient Israel or the Crusader states. There are no certain records of hermits on this mountain before the 1190s. By this date a group of men had gathered at the well of Elijah on Mount Carmel; these men, who had gone to Palestine from Europe either as pilgrims or as crusaders, chose Mount Carmel in part because it was the traditional home of Elijah.
The foundation is believed to have been dedicated to the Blessed Virgin Mary. Some time between 1206 and 1214 the hermits, about whom little is known, approached Albert of Jerusalem, the Latin Patriarch of Jerusalem and papal legate, for a rule. Albert created a document, the Rule of St Albert, both juridically terse and replete with Scriptural allusions, thereby grounding the hermits in the life of the universal Church and their own aspirations; the rule consisted of sixteen articles, which enjoined strict obedience to their prior, residence in individual cells, constancy in prayer, the hearing of Mass every morning in the oratory of the community, vows of poverty and toil, daily silence from vespers until terce the next morning, abstinence from all forms of meat except in cases of severe illness, fasting from Holy Cross Day until the Easter of the following year. The Rule of St. Albert addresses a prior whose name is only listed as "B." When required to name their founders, the Brothers referred to both Elijah and the Blessed Virgin as early models of the community.
Under pressure from other European mendicant orders to be more specific, the name "Saint Berthold" was given drawn from the oral tradition of the order. Nothing is known of the Carmelites from 1214, when Albert died, until 1238; the Rule of St. Albert was approved by Pope Honorius III in 1226, again by Pope Gregory IX in 1229, with a modification regarding ownership of property and permission to celebrate divine services; the Carmelites next appear in the historical record, in 1238, when with the increasing cleavage between the West and the East, the Carmelites found it advisable to leave the Near East. Many moved to Sicily. In 1242, the Carmelites migrated west, establishing a settlement at Aylesford, Kent and Hulne, near Alnwick in Northumberland. Two years they established a chapter in southern France. Settlements were established at Losenham and Bradmer, on the north Norfolk coast, before 1247. By 1245 the Carmelites were so numerous in England that they were able to hold their first general chapter at Aylesford, where Simon Stock eighty years old, was chosen general.
During his rule of twenty years the order prospered: foundations were made at London and Cambridge, Cologne, Monpellier, Norwich and Bristol, elsewhere. By 1274, there were 22 Carmelite houses in England, about the same number in France, eleven in Catalonia, three in Scotland, as well as some in Italy and elsewhere. Acknowledging the changed circumstances of life outside the Holy Land, the Carmelites appealed to the papal curia for a modification of the Rule. Pope Innocent IV entrusted the drafting of a modified Rule to two Dominicans, the new Rule was promulgate
HM Prison Shrewsbury
HM Prison Shrewsbury was a Category B/C men's prison in Shrewsbury, England. It closed in March 2013; the former prison site, on Howard Street, adjacent to Shrewsbury railway station, is near the site of the Dana Gaol, a medieval prison. The name The Dana is still used for the prison, as well as being the name of the road to one side of the prison and the pedestrian route that runs from near the front of the prison into the town centre via a footbridge over the station; the now disused platform 8 at the station, masked from the opposite platform by a high wall, was used for transporting prisoners between 1868 and the First World War. A bust of prison reformer John Howard is above the main entrance to the prison; the street leading up to the prison from the main road is named after him. The Dana Prison, Shrewsbury is open as a tourist attraction. Jailhouse Tours runs guided tours, theme events and experiences, educational days, history days, seasonal events, horror tours and School tours. Jailhouse Tours will continue to manage the site until development work begins on the building in 2019.
There has been a prison on the site since 1793, the original building being constructed by Thomas Telford to plans by Shrewsbury architect John Hiram Haycock. The prison took female convicts until 1922. For 20 years, Samuel Webster Allen was the Roman Catholic chaplain at the prison before being made the Bishop of Shrewsbury in 1897. Former Wales Rugby Union international player John Strand-Jones was the part-time Church of England chaplain from 1930 to 1934. Between 1902 and 1961 the following seven people were executed by hanging within the walls of HMP Shrewsbury for the crime of murder:- Richard Wigley, aged 34 years, on Tuesday, 18 March 1902, for the murder of his girlfriend Mary Ellen Bowen. William Griffiths, aged 57 years, on Tuesday, 24 July 1923, for the murder of his mother Catherine Hughes. Frank Griffin, aged 40 years, on Thursday, 4 January 1951, for the murder of Jane Edge. Harry Huxley, aged 43 years, on Tuesday, 8 July 1952, for the murder of his girlfriend Ada Royce. Donald Neil Simon, aged 32 years, on Thursday, 23 October 1952, for the murders of his estranged wife Eunice Simon and her lover Victor Brades.
Desmond Donald Hooper, aged 27 years, on Tuesday, 26 January 1954, for the murder of Betty Smith George Riley aged 21 years on Thursday, 9 February 1961, for the murder of his neighbour Adeline Mary Smith. The names of their victims and their relationships with them appear also. In every case the murder victim was female. Executions took place at 8.00 am. All executed; the four executions which took place during the 1950s were all conducted by Albert Pierrepoint and his assistant. The last execution in 1961 was conducted by his assistant. In February 2014 the Ministry of Justice stated that the remains of ten executed prisoners were exhumed from the prison in 1972, with nine cremated at a local crematorium and the ashes scattered there; the remaining body was handed over to relatives. In September 2004, Member of Parliament George Stevenson, called for an enquiry into the number of suicides which had occurred at Shrewsbury Prison; this came. A report in 2005 named Shrewsbury prison as the most overcrowded in Wales.
In August 2008 a further report stated that the prison had 178 places in use but held 326 inmates - an overcrowding rate of 183%. A report in June 2012 by the Prison Reform Trust awarded Shrewsbury second place in England and Wales for overcrowding, holding 326 prisoners in space designed for 170 men, a figure exceeded only by Kennet in Liverpool at the time. In 1934, the prison had contained the larger number of 204 cells. Before closure, Shrewsbury was a Category B/C prison accepting adult males from the local courts in its catchment area. Accommodation at the prison consisted of double occupancy cells in Victorian buildings; the prison offered education and workshops to inmates. A Listener Scheme was available to prisoners at risk of suicide or self-harm. In January 2013, it was announced; the last inmates were transferred from Shrewsbury to other prisons on 27 February 2013, ahead of its closure in March. The Grade II listed former prison building was sold by the Ministry of Justice to developers, the Trevor Osborne Property Group, in 2014, is expected to be converted into homes and offices.
In April 2015, it was revealed proposals included accommodation for around 200 students of the created University Centre Shrewsbury. In January 2016 formal planning proposals convert the former prison to flats and student accommodation were submitted but in December 2016 Shropshire Council refused the outline plans including restaurants, shops and a gym, on grounds of effects on traffic; the prison is mentioned in "On Moonlit Heath and Lonesome Bank", part of the poem, "A Shropshire Lad" by A. E. Housman; the proximity of the prison to Shrewsbury railway station and junction is highlighted in the verse: They hang us now in Shrewsbury jail: The whistles blow forlorn, And trains all night groan on the rail To men that die at morn. Since its closure, in September 2015 it was reported the buildings would be used as a setting for the Sky 1 television drama, Lucky Man being cast as the fictional "Whitecross Prison". Filming would take place there for a week. Shrewsbury Prison was used as the filming location of the prison for series 2 of the ITV drama series Prey.
In 2016, Shrewsbury Prison was featured on a season 2 episode of Paranormal Lockdown as a haunted location. It appeared in three Most Haunted episodes at the end o
Morville Priory was a small Benedictine monastery in Shropshire, a cell of Shrewsbury Abbey. Morville today is a hamlet on the road between Bridgnorth and Much Wenlock, with Morville Hall, owned by the National Trust, the most prominent feature; the priory occupied a site associated with the parish church, which today lies just to the east of the Morville Hall. In the Domesday Book, under the name'Membrefelde, it was the caput or chief place of the Hundred of Alnodestreu, by the standards of the time a large settlement of 22 or more households. Unlike Shrewsbury Abbey itself, in the Diocese of Coventry and Lichfield, Morville was and remains in the Diocese of Hereford; the origins of the priory at Morville lie in the earlier parish church. There was a collegiate church or minster at Morville, dedicated to St Gregory and served by eight canons, in the reign of Edward the Confessor and conceivably earlier; the canons were supported by eight hides divided between them in something like a prebendal structure.
After the Norman Conquest the church fell within the territories of Roger de Montgomery, the Earl of Shrewsbury, he granted some of the lands to his own chaplains. He gave the entire church to Shrewsbury Abbey some time between its foundation in 1083 and the inauguration of monastic life in 1087, he prescribed that the prebends should revert to the abbey as the canons died or otherwise vacated them. Domesday Book in 1087 found Morville a substantial settlement with 25 villein households, 7 smallholders and 2 slaves. Five hides were now in the hands of the abbey. Earl Roger's chaplains still held three hides between them, with five men holding the land from them, it is the only church in Alnodestreu mentioned by Domesday, so it seems that the entire hundred constituted a single parish. The reversion of the church lands to Shrewsbury Abbey did not go smoothly. One of the chaplains, died in the early 12th century. Before death, he had been admitted as a monk of Shrewsbury, his son Hubert raised a claim to Richard's prebend by right of inheritance.
Henry I issued a precept to Richard de Belmeis I, Bishop of London but a Shropshire man with viceregal responsibilities in the Welsh Marches, to hear the case. The notice was witnessed by, among others, Alan fitz Flaad, Roger Corbet and Hamo Peverel, suggesting that it was issued in Shropshire during a royal visit; the abbey's cause was upheld in the subsequent trial. Shrewsbury Abbey was now responsible for ensuring that worship was offered in the parish, whether by presenting an incumbent or sending monks to officiate. In 1118 the church was rededicated by Geoffrey de Clive, the Bishop of Hereford; the chronicle ascribed to Florence of Worcester describes a tragedy that happened after the dedication. It was not until 1138; this came about through its appropriation by Shrewsbury Abbey, a procedure that allowed the abbey to take the annual tithes of the church. This was allowed by Bishop Robert de Bethune in 1138, in sympathy with what he saw as the needs of the abbey in serving the parish, with the injunction that there should be a colony of monks from Shrewsbury.
These were to be changed at the Abbot of Shrewsbury's discretion, so that there could be "a full discharge of the duties of hospitality there, in proportion to the local means." This meant that the abbey was to maintain a guest house for the Bishop of Hereford, bringing in catering and housekeeping staff where necessary. The various manors of the parish were in the process of acquiring their own chapels, some of which became parish churches in their own right, leaving the parish of Morville smaller and more manageable, obviating the need for a large complement of monks. In addition to its endowment of land, the church at Morville brought the abbey several other small incomes, including 6s. 8d. Each from the chapels of Billingsley and Oldbury and 5s. From the chapel at Tasley; the advowson of the chapel at Aston Eyre, founded around the beginning of the Anarchy by Robert Fitz Aer to improve pastoral provision in the parish, was contested and won by the abbey around 1190 and thereafter yielded 8s.
Annually: in the next century it was appropriated by the abbey and merged with Morville. The chapel at Astley Abbotts was appropriated around 1219 to improve hospitality at Morville. However, all these revenues went in the first instance to Shrewsbury Abbey. Only small revenues went straight to Morville. An example is the 15d. Annual rent given in the mid-13th century by the widow Sibil of Haughton to the priory, of which it was obliged to devote 2d. to lighting for the church. As well as taking the revenues, the abbey appointed the prior at Morville: the priory was not semi-independent, but an integral part of the convent of Shrewsbury; as such, they played an active part in the affairs of the abbey. In 1220, for example, one John, the first named prior of Morville, acted as attorney for the abbot in a property case. At the election of a new abbot in 1460, William Ball the prior took part alongside other monks of Shrewsbury, it seems that there were never three monks in the priory. In at least one case the prior seems to have supplemented their diet illegally: in the 1250s prior John Wallensis was alleged to have brought part of a hind into the priory but he died before the case could come before the Justice in Eyre.
In 1372 the prior was the only monk just a local administrator for the abbot, collecting rents and tithes, dealing with the dependent chapels. However, the priory did function as a diocesan guest house, although the bishops had to pay their way. Bishop Richard Swinefield's expense accounts have survived