Pluralism and Non-Residence in the Archdeaconry of Durham, 1774–1856: The Bishop and Chapter as Patrons

Abstract

TODATETHEREHAVEBEENFEWATTEMPTS to document at the diocesan level the progress of ecclesiastical reform from the late eighteenth to the mid nineteenth century. Of particular interest is the diocese of Durham, arguably the wealthiest ecclesiastical establishment in the country and assuredly one of the most prestigious. However, as the diocese extended over the counties of Northumberland and Durham, and contained over 200 of the largest parishes in the country, the focus of this paper must be limited. Therefore, it is the southern archdeaconry of the bishopric, the area co-terminus with, and having the same name as, the ancient county of Durham, that is to be the core of this study.1 Of the twenty-six dioceses existing prior to the consolidation and expansion of 1837, few can be considered as significant as Durham in illustrating the failures of the national Church to respond to the calls for ecclesiastical reform. For here, the Church Establishment possessed not only wealth, but an influence, particularly within the archdeaconry, unmatched in any other see in the Kingdom. Yet, insulated by the walls and parkland of Auckland Palace and the fortress perimeter of the Cathedral Close, the Durham establishment appeared complacent in both word and deed to the demands for reform. While at the outset of this period of study the holders of the most valuable prebendal stalls in the country remained faithful to the Marian statutes, providing 'sumptious entertainments' in the close, 37 per cent of the archdeaconry's benefices were affected by non-resident incumbents, e.g. clergy exempt from residence requirements, licensed to be nonresident or simply non-resident without license or exemption, and over