This Saturday I will be leading a walking tour of Cambridge churches on behalf of The Ecclesiological Society. We will be looking at 5 buildings in the centre of Cambridge, and in particular focusing on the 25 years from 1842-1867 during which time significant new churches were built and almost every medieval church in the city was altered.
The Cambridge Camden Society
It was in Cambridge that the Cambridge Camden Society was founded in 1839, and from here that the transformation of Victorian church architecture spread through The Ecclesiologist and other publications. The Society was founded by 3 undergraduates, including the hymn writer J M Neale (‘All Glory, Laud, and Honour’, ‘Good King Wenceslas’, and ‘O come, O come, Emmanuel’…). When part of Holy Sepulchre Church (‘The Round Church’) collapsed in 1841 the Society seized the opportunity and funded a demonstration project for their ideas, in Anthony Salvin’s restoration. In 1845 the Society renamed itself the Ecclesiological Society; the current Society dates from a refounding of the original in 1879. The Society’s seal was designed by AWN Pugin – note the Round Church appearing at the bottom. For more on the seal see the Ecclesiological Society website (follow About Us etc). If you’re interested in the history of churches then membership of the Society is an absolute bargain and highly recommended.
The Usual Suspects
It is interesting to note the same (national) architects repeatedly involved in different projects. For example after the Round Church Anthony Salvin did some minor work at nearby Great St Mary’s and at Jesus College Chapel; George F Bodley not only designed the new All Saints Church, but also worked at Jesus Chapel, and of course George Gilbert Scott seems to have worked everywhere, designing the new Chapel for St Johns College, restoring St Michael’s, St Edward’s etc etc.
An altogether different character was Ambrose Poynter who designed three new churches in Cambridge – Christchurch Newmarket Road (1837 – a reduced version of Kings College Chapel in brick), St Paul’s Hill’s Road (1841 – red brick and loosely modelled on Great St Mary’s), and St Andrew the Great (1842). St Paul’s is interesting because it was attacked by Pugin in the first edition of The Ecclesiologist (November 1841):
“The church is of no particular style or shape but it may be described as a conspicuous red brick building something between Elizabethan and debased Perpendicular architecture … the huge clock, the disproportionate octagonal turrets, the great four-centred belfry, windows without cuspings or mouldings … the square clerestory windows; the enormous windows in the aisles … the graduated parapet of the nave … are quite indefensible.”
More Info
If you are interested in the itinerary for the walk you can download a pdf flier here. If you want to join the tour you would be very welcome, but please let me know beforehand (you can do so via the comments below). The charge for the day is £25 (cheque to The Ecclesiological Society on the day), which includes entry into all of the buildings.


Those of you interested in how technology can help tell stories may be interested in the new app that will shortly be released for Coventry Cathedral. There are versions for 







The English Parish Church through the Centuries is an extraordinarily rich DVD-ROM resource that has been produced by
Structure
So How Do I Get A Copy?
Last weekend I had the pleasure of joining a walking tour of churches in Oxford, organised by the Ecclesiological Society and led by Allan Doig, Chaplain of Lady Margaret Hall. The walk ended at the chapel in LMH, which was designed by Giles Gilbert Scott in the early 1930s. Scott is perhaps best known for his lifework Liverpool Anglican Cathedral, and in Cambridge for the University Library, but also for example Bankside power station, now the Tate Modern, and for the design of the traditional public phone box.
The walls are almost entirely bare, the wood is light oak, and the feel of the space is both pleasant and convivial.
To the west, beneath an elevated organ gallery, is an entrance vestibule which is now used for smaller acts of worship. The apse at the east end is dominated by a baldechino, which is more than a little reminiscent of the iconic telephone box. Interestingly, Gilbert Scott’s 1942 (unbuilt) design for Coventry Cathedral moved the focus of the worship out of the apse and into the centre of the plan, and similarly featured a baldechino. Allan also uses the chapel to hang artwork for temporary exhibitions, bringing welcome colour and life to the interior.
The current occupation of the area outside St. Paul’s Cathedral in London has captured the national and international media spotlight for a number of reasons. However, my interest has been stirred by the apparent dilemma that faces the St. Paul’s establishment. That dilemma, as I see it, is that the church, as commanded by Jesus, is supposed to be sticking up for the poor and needy, and marginalised in society. And that is exactly what the protesters outside the Cathedral front door are claiming to do. So in effect, both the protesters and the church authorities are “singing off the same hymn sheet” (so to speak).
Well, the answer to that question is best answered by other, more politically astute commentators, but I am intrigued that the Cathedral leadership seem to be unsure of how to handle the situation they find themselves in. First they shut the doors, then they open them again, then they threaten legal action to evict them, then they don’t. It all looks a little confused.
One doesn’t have to read too far between the lines to see that the St. Paul’s authorities (with the apparent exception of Giles Fraser and possibly a few others) didn’t want the protestors camped outside the cathedral. The possible reasons for this are many, but surely it is the command of Jesus to take a stand against poverty and the causes of poverty and injustice, and to stand up for the marginalised? Even if the cathedral did not accept the protestors’ apparent argument that the actions of the traders in the Stock Exchange were the cause of all of society’s current problems, isn’t there a case for supporting a peaceful protest to raise awareness of such issues?
Even a place to hold a peaceful protest about a local or national issue, to draw attention to it? Or a place to invite other groups to protest over issues that are aligned with Christian values and principles of social justice and the eradication of poverty?