CHEADLE: ST GILES – one of A. W. N. Pugin’s most complete schemes, a meticulous recreation of medieval Gothic

      © Michael Ellis

      The Commissioners’ Churches were built to provide more space for the worship of God. But in what way was God to be worshipped? And even, who was God? Those 19th-century liberals who survived the shock of the French Revolution took up a line which we can still find today in the absurd Act inaugurated by R. A. Butler (1944) about the teaching of religion in State Schools. The liberal view was, as Newman described it, ‘the doctrine that there is no positive truth in religion, but that one creed is as good as another.’ This view commended itself to Dissenters in the beginning of the last century, since they saw in it the liberty to expound their doctrines, and perhaps to win the world to believe them. It commended itself to those whom scientific discovery was driving to unwilling agnosticism. And, of course, it commended itself to materialists who had not yet made a dogma of materialism.

      In the late Georgian Church there was little of such liberalism. People were divided into Low Church Evangelicals and old-fashioned ‘High and Dry’. By the 1830s the great Evangelical movement was, as W. S. Lilly says, ‘perishing of intellectual inanition’. Beginning, in Apostolic wise, with ‘the foolishness of preaching, it had ended unapostolically in the preaching of foolishness.’ The evangelical tea-parties, revelations, prophecies, jumping, shaking and speaking in strange tongues which went on in England in those days within and without the Church make fascinating reading. But they have left no enduring architectural monument, except for some of the buildings belonging to the Catholic Apostolic Church. The other party in the Church of England, the ‘high and dry’, was orthodox and uninspiring. Once a quarter, after preparing themselves by means of those Queen Anne and Georgian manuals of devotion which we sometimes find bound up in old prayer books, its members moved through the chancel screen on Sacrament Sunday to partake of the outward and visible signs of inward and spiritual grace. Their parsons wore the surplice and the wig, and abhorred change. They were not quite so negative as they are made out to be. There are several instances in the late 18th and early 19th centuries of screens being erected across chancels to shut off from the nave the place where the Sacrament was partaken.

      The Church of England at this time drew its ministers from men who were scholars or gentlemen, usually both. Harriet Martineau’s acid biography of Bishop Blomfield (1786–1857) in her Biographical Sketches, rather cattily says: ‘In those days, a divine rose in the Church in one or two ways, – by his classical reputation, or by aristocratic connection. Mr Blomfield was a fine scholar;...’

      Let us try to put ourselves into the frame of mind of somebody living in the reign of King William IV. Let us suppose him just come down from Oxford and still in touch with his University. The grand tour was no longer so fashionable. A squire’s son usually went abroad for sport. Few came back with works of art for the adornment of their parks or saloons. Most country house libraries stop at the end of George IV’s reign, except for the addition of sporting books and works of reference on husbandry, law and pedigrees of family and livestock. A studious man, such as we have in mind, would have turned his attention to antiquity and history. The novels of Scott would have given him a taste for England’s past. The antiquarian publications of Britton would have reinforced it. In Gothic England he would have found much to admire. And the people of his village were still the product of agricultural feudalism. Tenantry bobbed, and even artisans touched their hats. Blasphemy shocked people, for many believed that Christ was the Incarnate Son of God.

      Our young man would undoubtedly read The Christian Year by the Reverend John Keble (1827). It is hard to see today how this simple and unexciting, oft-reprinted book could have fired so many minds. Perhaps the saintly life of the author, who had thrown up academic honours and comfort to live among simple villagers as their minister, had something to do with it. At any rate, Newman regarded that book as the foundation of the Tractarian movement. The verses of The Christian Year were a series composed to fit in with the feasts, fasts and offices of the Book of Common Prayer. They drew people back to the nature of the Established Church. And the Tracts for the Times which followed, from Keble’s Assize Sermon of 1833 up to Tract XC by Newman on the Thirty-nine Articles in 1841, would certainly influence him greatly. In these he would learn how the Church was finding herself part of the Catholic Church. Although many great men, greatest of all Newman, have left her for the Church of Rome, others remained faithful. Their witness in England in the last century is apparent in the hundreds of churches which were built on Tractarian principles in new suburbs and towns, in the church schools, public and elementary, in the Sisterhood buildings, in the houses of rest erected by good people of the kind one reads about in the novels of Charlotte M. Yonge, who was herself a parishioner and friend of Keble.

      English architecture was also beginning a new phase of professionalism in the reign of William IV. Architects had in the past been regarded either as builders or as semi-amateurs who left the details of their designs to masons and plasterers. There had been great architects since the time of Wren. There was also a host of lesser men who in domestic work were pursuing their local styles and imitating the splendid designs of the metropolis, rather as village builders in monastic times had tried to reproduce in village churches the latest styles at the abbeys. But for years now architecture had been becoming a profession. Architects designed buildings and produced their own beautiful, detailed drawings. Less was left to the builder and the gifted amateur. In 1837 the Institute of British Architects was incorporated by Royal Charter. Architects were by now rather more like doctors and lawyers than artists.

      The most influential was Augustus Welby Northmore Pugin (1812–52), who was said by his doctor to have crammed into his forty years of existence the work of a hundred years. Pugin’s life has been entertainingly described by his contemporary Benjamin Ferrey in Recollections of Augustus Welby Pugin, 1861, and lately his life has been written by Michael Trappes-Lomax, who stresses his Roman Catholicism. Sir Kenneth Clark in The Gothic Revival, the Revd. B. F. L. Clarke in Nineteenth Century Churchbuilders, and John Summerson in an essay in The Architectural Review (April 1948), have all written most illuminatingly about him.

      In 1841 Pugin published his Contrasts and his True Principles of Christian Architecture. Herein he caricatured in skilful drawings the false Gothick of the Strawberry Hill type, and lampooned everything that was classical. To contrast with these he had made beautiful shaded drawings of medieval buildings, particularly those of the late 14th century. He did not confine his caricatures to architecture, and peopled the foregrounds with figures. In front of pagan or classical buildings he drew indolent policemen, vulgar tradesmen and miserable beggars; before the medieval buildings he drew vested priests and pious pilgrims. He idealized the middle ages. His drawings were sincere but unfair. The prose accompaniment to them is glowing and witty.

      Pugin’s own churches, which were almost all Roman Catholic, are attempts to realize his dreams. But for all the sincerity of their architect,