Pugin is sometimes supposed to have joined the Church of Rome for aesthetic reasons only. It is true that he saw in it the survival of the Middle Ages to which he desired the world to return. But the Roman Catholics of his time were not whole-heartedly in favour of the Gothic style he advocated, and to his annoyance continued to build in the classic style of the continent or else in the plaster-thin Gothick he despised. The Church of England, newly awakened to its Catholicism, took more kindly to his doctrines, so that although he came in for some mild criticism from The Ecclesiologist (the organ first of the Cambridge Camden Society, and from 1845 of Catholic-minded Anglicans in general), Pugin contemplated writing an essay called: ‘An Apology for the separated Church of England since the reign of the Eight Henry. Written with every feeling of Christian charity for her Children, and honour of the glorious men she continued to produce in evil times. By A. Welby Pugin, many years a Catholic-minded son of the Anglican Church, and still an affectionate and loving brother of the true sons of England’s church.’
I do not think it was solely for aesthetic reasons, or even for doctrinal reasons, that Pugin joined the Church of Rome. He possessed what we now call, ‘social conscience’. He deplored the slums he saw building round him. He abhorred the soullessness of machinery, and revered hand craftsmanship. His drawings of industrial towns contrasted with a dream-like Middle Ages, his satire on the wealthy ostentation of a merchant’s house – ‘On one side of the house machicolated parapets, embrasures, bastions, and all the show of strong defence, and round the corner of the building a conservatory leading to the principal rooms, through which a whole company of horsemen might penetrate at one smash into the heart of the mansion! – for who would hammer against nailed portals when he could kick his way through the greenhouse?’ – are summed up in the two principles of Gothic or Christian architecture which he delivered to the world. These are they. ‘First, that there should be no features about a building which are not necessary for convenience, construction, or propriety; second, that all ornament should consist of enrichment of the essential construction of the building.’ Pugin’s principles, and his conviction that the only style that was Christian was Gothic, are fathered by popular opinion on Ruskin. But Ruskin was not fond of Pugin. He disliked his Popery, and he thought little of his buildings. If one must find a successor to Pugin, it is the atheist William Morris. Both men liked simplicity and good craftsmanship. Both had a ‘social conscience’. Pugin dreamed of a Christian world, Morris of a Socialist world, but both their worlds were dreams.
Let us imagine our young man again, now become a Tractarian clergyman. His convictions about how best to honour the God he loves, and how to spread that love among the artisans in the poorer part of his parish, are likely to take form in a new church. And, since he is a Tractarian, it must be a beautiful church. His reading of Pugin, the publications of the Cambridge Camden Society and The Ecclesiologist, will have inspired him. He will have no truck with the cheap Gothic or Norman Revival of the Evangelical school. A pamphlet such as that of Revd. W. Carus Wilson’s Helps to the Building of Churches, Parsonage Houses and Schools (2nd Edition, Kirby Lonsdale, 1842) will have digusted him. Here we find just the sort of thing Pugin satirized: ‘A very neat portable font has been given to the new church at Stonyhurst, which answers every purpose; not requiring even the expense of a stand; as it might be placed, when wanted, on the Communion Table from which the ceremony might be performed. The price is fourteen shillings; and it is to be had at Sharper’s, Pall Mall East, London.’ Such cheese-paring our clergyman would leave to the extreme Protestants who thought ostentation, stained glass, frontals, lecterns and banners smacked of Popery, and who thought with Dean Close of Cheltenham that ‘the Restoration of Churches is the Restoration of Popery’. This explains why, to this day, unrestored churches with box-pews are generally Evangelical and locked. But the Evangelical did not wholly reject Gothic. Ullenhall (Warwicks) and Itchen Stoke (Hants) are Victorian Gothic churches designed to have the Table well away from the East wall and the lectern and pulpit dominant. Ullenhall retains its Protestant arrangement, and this arrangement was originally, we must remember, the ‘High Church’ of the 17th and 18th centuries. The Early English style was regarded as plain and primitive. Very few churches were built in a classic style between 1840 and 1900. The choice before young vicar is no longer Gothic or Classic, but what sort of Gothic?
Architects were turning their attention to churches. And the younger men were all for Gothic. Most architects were God-fearing folk of the new middle class. They felt privileged to build churches to the glory of God. Many of them were instructed in theology; they subscribed to The Ecclesiologist and to various learned antiquarian publications. They delighted to discuss the merits of Norman, and Decorated, Early English and Perpendicular, or Early, Middle and Late Pointed, according to which terminology they favoured. In the early ’forties they were still following Pugin. Pugin’s chief Anglican equivalents were Benjamin Ferrey, Carpenter and Gilbert Scott. These men, and many others, were capable of making very good imitations of a medieval fabric. With the aid of the numerous books of measured drawings that were appearing, it was possible to erect almost exact copies of such famous monuments of the Middle Ages as the spire at Louth, the tracery of the Angel Choir at Lincoln, and the roof of Westminster Hall. The scale was different it is true, and architects had no compunction about mixing copies of what they considered the ‘best’ features of old churches in their new ones. They thought that a blend of the best everywhere would make something better still.
LONDON: ALL SAINTS MARGARET STREET – Butterfield’s masterpiece is an industrialised version of Gothic Revival, a medieval sensibility allied to modern materials and methods
© Michael Ellis
The earlier Gothic revival churches, that is to say those of late Georgian times, were in the late 14th-century style. One may see in some prim and spacious Georgian square, brick imitations of King’s College Chapel and Bathstone dressings. But in the late 1840s architects were attaching moral properties to Gothic styles. Pugin had started the idea and his successors surpassed him. Since Gothic was the perfect style, what was the perfect style of Gothic? I do not know who it was who started the theory that early Gothic is crude, middle is perfection, and late is debased . But – certainly from the middle of the 1840s – this theory was held by most of the rising young church architects. Promoters of new churches who could afford it were advised to have something in the Middle Pointed or Decorated style. This is the reason why in mid-Victorian suburbs, while speculative builders were still erecting Italianate stucco mansions, in the last stuccoed gasp of the Georgian classic tradition – South Kensington and Pimlico in London are examples – the spire of Ketton or Louth soars above the chimney-pots, and a sudden break in the Palladian plaster terraces shews the irregular stone front, gabled porch and curvilinear tracery of a church in the Decorated style. Church architecture was setting the fashion which the builders followed, and decades later, even employing church architects (such as Ferrey at Bournemouth), they erected Gothic residences in the new winding avenues of housing estates for the upper middle classes. Most of the work of the late ‘forties and early ‘fifties was in this copying style. When an architect had a sense of proportion, there were often impressive results. Carpenter and his son and their partner Slater were always good. Their Lancing School Chapel must be regarded as one of the finest Gothic buildings of any period in England, and their London church of St Mary Magdalen, Munster Square, so modest outside, is spacious and awe-inspiring within.
The most famous copyist was Gilbert Scott. He and his family have had a great influence on English architecture over the past century. Gilbert Scott was the son of a Buckinghamshire parson, the grandson of the Calvinist clergyman Thomas Scott, whose Commentary on the Bible greatly influenced Newman as a youth. There is no doubt of Scott’s passionate affection for Gothic architecture. He pays a handsome tribute to Pugin’s influence on his mind: ‘Pugin’s articles excited me almost to fury, and I suddenly found myself like a person awakened from a long, feverish dream, which had rendered him unconscious of what was going on about him.’
Our young clergyman would