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Historic Sites

England’s Green and Pleasant Land on the Banks of the Schuylkill: The Story of St. James-the-Less, Part Two

By advocating English Gothic as the only acceptable style for Anglican churches, the Philadelphia followers of the Cambridge Camden Society wanted to take a stand against trends they felt were very unattractive in the boisterous new nation: a dangerous secularism built upon the unfettered worship of commerce, technology and the power of reason. Even so, the young nation as described by observers like Alexis de Tocqueville was largely indifferent or even hostile to such diversions as liturgical ceremony, spiritual mysticism, and antiquarianism. Tocqueville noted the result of the lack of government-sanctioned aristocratic and clerical prerogatives on the American psyche: “When ranks are confused and privileges are destroyed, when patrimonies are divided and enlightenment and freedom are spread, the longing to acquire well-being presents itself to the imagination of the poor man, and the fear of losing it, to the mind of the rich. A multitude of mediocre fortunes is established … They therefore apply themselves constantly to pursuing or keeping these enjoyments that are so precious, so incomplete, and so fleeting.”1 Of course, Robert Ralston and his fellow Philadelphia sponsors of St. James-the-Less had fortunes largely based in banking and manufacturing, not in inherited rank and feudal landownership.

In keeping with the Cambridge Camden Society’s mission for authenticity, no architect per se was hired to design St. James-the-Less. John E. Carver, the general contractor, worked from measured drawings of St. Michael’s, Long Station in Cambridgeshire, which had been built c. 1230.2 The project’s sponsors saw this model as the purest example of a modestly-sized but exquisitely crafted British parish church, one that was designed and built by local craftsmen out of local materials. Rather than being delicate, lofty, and grandiose, St. James-the-Less is compact, rugged, and muscular. The nave windows are small, creating a very dark, mysterious nave compared to the open, light-filled ones of neoclassical Philadelphia churches.

The chancel, where the priest performs the sacrifice of the mass, is recessed and partially screened from the congregation, a liturgical statement meant to convey the mystery of the sacrament. The masonry walls are rough-hewn and composed of stones of irregular shapes. The gable peaks are capped by stone crosses, while the doors are painted a bright red and are ornamented with wrought iron hinges and handles. Unlike large Gothic cathedrals, which used flying buttresses to augment the load bearing capacity of their walls, St. James-the-Less relies only on its thick masonry piers and walls to support its roof.

The choice of setting for St. James-the-Less was as important to its architecture. Ralston and his colleagues wanted a site that would be appropriate to a country parish church. According to a 1983 history of the church, “The Ridge Road had long been a main avenue of travel, but many of the tracts that are now built up in rows of houses were then woodlands, or were occupied by country places of considerable size.”3 Since factories and dense residential development were slowly creeping northward, the vestry of St. James-the-Less hoped that their new church would be used not just by the wealthy, but also by the working class employed in the mills and factories. The church and its grounds would be a spiritual and physical oasis for families who lived in dense row house districts with little green space and few aesthetic charms. To borrow two images from William Blake’s famous poem “Jerusalem,” St. James-the-Less was to be nestled in a land of “pleasant pastures green,” a world away from the “dark, satanic mills” of the smoke-belching metropolis.

Construction on the church began in 1846, with an initial budget of $6,000. The Bishop Alonzo Potter dedicated the structure in 1850, but the total cost for the church had risen to over $30,000–approximately $700,000 in today’s money–largely because of the expensive decorations that the patrons insisted on adding to the interior.4

The impact of tiny St. James-the-Less on American architecture was immense. Parishioners were stunned at the proportions and craftsmanship of the building while visitors left the church determined to build their own country Gothic churches to the same exacting standards. Within the next few decades, English Gothic churches sprung up throughout the Philadelphia region and beyond. According to architectural historian Phoebe Stanton: “Many of the Protestant Episcopal churches that followed in the United States were informed with its [St. James-the-Less] feeling for materials and for simple but delicate articulation of ornament and scale … Whether or not one approves the appropriation of a medieval plan for nineteenth century use and the introduction of a deep chancel as a part of church plans and liturgical practice, one must be grateful for the accident which brought to America a building that demonstrated the aesthetic truths medieval buildings had to offer the nineteenth century architect and patron.”5 The most notable architectural descendents of St. James-the-Less include architect John Notman’s St. Mark’s Church at 16th and Locust and the Hewitt brothers’ St. Martin-in-the-Fields Church in Chestnut Hill, both of which use the English country church plan.

Aside from some minor interior cosmetic changes, St. James-the-Less remained largely unchanged during the 19th century, even as the mills, foundries, and crowded row house blocks crept up the Schuylkill banks and encroached on its formerly sylvan setting. The church served as a place of worship both for the working class of East Falls and the wealthy Center City Philadelphians, many of whom are buried in the cemetery, which by the early 20th century had completely filled the grounds.

Although the church itself remained unaltered, the physical plant of St. James-the-Less expanded to serve the needs of an increasingly urban and working class neighborhood. In 1916, a new rectory and a large parish house/school building were constructed across Clearfield Street from the church. Perhaps the most striking new addition to the St. James-the-Less compound was the Wannamaker Memorial Tower, built to serve both as the church’s carillon and the Wannamaker family tomb. Eschewing the rustic language of the original church, these buildings take their cues from the liturgical architecture of architects such as Ralph Adams Cram, with their use of intricate stone tracery, gargoyles and other decoration.

Today, St. James-the-Less – a seminal piece of American architectural heritage, a pastoral respite from the blighted neighborhoods of Hunting Park Avenue, and a National Historic Landmark – sits shuttered and dark. Still wholly intact inside and out, St. James the Less sits perched on its hill above the Schuylkill River waiting for a new life.

References:

1 Alexis de Tocqueville. Democracy in America. Edited and translated by Harvey C. Mansfield and Delba Winthrop. Chicago: University of Chicago Press, 2000.

2 Phoebe B. Stanton. The Gothic Revival and American Church Architecture: An Episode in Taste, 1840-1856. Baltimore: The Johns Hopkins University Press, 1997. 94.

3 Paul W. Kayser. A Brief History and Guide to the Church of St. James the Less. Philadelphia: St. James the Less, 1983. 2.

4 Paul W. Kayser. A Brief History and Guide to the Church of St. James the Less. Philadelphia: St. James the Less, 1983. 4.

5 Phoebe B. Stanton. The Gothic Revival and American Church Architecture: An Episode in Taste, 1840-1856. Baltimore: The Johns Hopkins University Press, 1997. 113.

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Historic Sites

England’s Green and Pleasant Land on the Banks of the Schuylkill: The Story of St. James-the-Less, Part One


 

In 1846, several prominent members of the Philadelphia Episcopal Church met at the country estate of Robert Ralston in the village of Falls of Schuylkill. They were merchants, manufacturers, and other men of property, but they had not gathered to raise capital to build another factory or lay more miles of railroad track. Instead the meeting at “Mount Peace” produced the following goal: “To build a church which should be a country house of worship, as similar as possible to the best type of such a church that England could furnish, a veritable home of retirement and meditation, a quiet house of prayer.”1 All of the men were members of a small organization known as the Cambridge Camden Society, a tight-knit group of academics, architects and patrons of the arts who sought to radically transform British and American church design.

During the 1830s, the Cambridge Camden Society was formed in England to revive the authentic Gothic style in church architecture. Its corresponding spiritual equivalent, known Inflatable Caterpillar as the Oxford Movement, was led by a group of Oxford University professors, theologians and students. Anglican thinkers such as John Henry Newman, Edward Pusey, and John Keble felt that the Church of England had become liturgically lax and hoped to revive many of its traditional, Roman Catholic practices.2 The Oxford Movement and the Cambridge Camden Society wanted to reassert the centrality of the Mass over preaching in the Anglican service, as well as a reincorporation of pre-Reformation symbols and practices in the liturgy and design. St. James-the-Less was intended by its Philadelphia sponsors to be an authentic and perfect jewel of the emphatically medieval and British Gothic style.

As is common with cases of spiritual and aesthetic nostalgia, Ralston and his coterie planned St. James-the-Less in reaction to what was seen as a soulless, materialistic present. The Cambridge Camden Society became disenchanted with the classical revival that had been the dominant form of church architecture during the 18th century. Anglican churches built during the 18th and early 19th centuries in England and America based their floor plans and detailing on Greek and Roman models, most notably those adapted by the Italian Renaissance architect Andrea Palladio. Examples of neoclassical Anglican churches in Philadelphia include Christ Church at 2nd and Market Street (1727) and St. Peter’s Church (1760). These churches are characterized by an open nave without side aisles, simple ornamentation, large windows letting in ample sunlight, and a lack of liturgical representative artwork. Firmly identifying with the Protestant rather than the Catholic traditions of the Church of England, these churches were meant to emphasize preaching and congregational hymn singing over communion and liturgical processions.


 

The Federal and Greek revival styles, steeped in the language of pagan classical antiquity, were wildly popular in Philadelphia during the first decades of the 19th century. To the sophisticated urban mercantile elite, the adaptation of the classical language for the young nation was a logical choice. The young republic, led by classically virtuous men such as George Washington, was the heir to Greek democracy and the Roman Republic. Nicholas Biddle, the erudite Philadelphia banker and man of letters, felt that the Greek revival style, with its associations with reason, restraint, and egalitarianism, should be the national style for the American Republic.3 The most perfect monument to Biddle’s idea is the Second Bank of the United States at 5th and Market Streets, designed by William Strickland and based on the Parthenon. As a practical matter, builders and architects could easily adapt the classical style to all manner of uses. By the 1830s, sober Greek porticos, entablatures and other decorative details adorned the row houses, banks, and schools throughout Philadelphia.

As the American Revolution and the hostility to all things British faded into distant memory, a number of prominent Philadelphians began to look to architects who were inspired by the English church’s medieval, pre-Reformation heritage. The Gothic style – almost exclusively used for church architecture since the Middle Ages – was not easy to adapt to a merchant’s row house block near Washington Square or a bank on Market Street. Gothic had inextricable associations with markedly “un-Republican” concepts, namely monarchy, feudal aristocracy, and clerical hierarchy. It also connoted mystery and complexity rather than reason and simplicity.

References:

  • 1Paul W. Kayser, A Brief History and Guide to the Church of St. James the Less. Philadelphia: St. James the Less, 1983. 2.
  • 2 “What is the Oxford Movement?” Pusey House Chapel and Library, 2006. http://www.parishes.oxford.anglican.org/puseyhouse/oxfdmove.htm.
  • 3 Joseph Downs. “The Greek Revival in America.” The Metropolitan Museum of Art Bulletin, New Series, Vol. 2, No. 5 (Jan., 1944), 173.

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Historic Sites

Bringing the World to Philadelphia


 
During its last decades, the Commercial Museum was a forlorn and forgotten anachronism – little more than a hazy memory for aging Philadelphians of a long-ago junior high school field trip. When it was demolished in 2005, few mourned its passing. But during its first decades, there was probably no Philadelphia institution more dynamic, useful or better-known around the globe. It was much more than a mere museum. It was the de facto U.S. Department of Commerce, before the federal government established that department.

The idea for the museum was born with a visit by University of Pennsylvania biology professor Dr. William P. Wilson to the great Columbian Exhibition of 1893 in Chicago. He convinced City Council and Mayor Edwin S. Stuart to purchase 24 railcars filled with materials from the fair when it closed. Wilson became director of the museum and added tons of new material from big fairs and exhibits around the world.

Six years after its founding in 1894, the museum consisted of five buildings along 34th Street near Spruce. Its large staff promoted world trade in a dozen ways including the collection of countless items of trade goods from every nation in the world. Collecting tons of foreign goods and raw materials was aimed at showing American businesses what other nations offered in the way of trade goods and what they might want to buy. The museum even compiled lists on which foreign firms to avoid.

The museum also spewed out an ocean of publications, reports and statistical data and did translations in two-dozen languages. It put together international buyers and sellers, boasted up-to-date scientific testing labs, and had a network of 20,000 overseas correspondents feeding statistics and facts on trade back to Philadelphia headquarters. It had a huge library of books and publications relating to world trade. Along with lectures for adults, it provided classes on trade and geography for school students and gave them a glimpse of exotic lands.

It was such a unique and useful concept that President William McKinley came to Philadelphia to speak at its birth – an address covered by the New York Times. The President also sent a message in 1899 for the dedication of the museum’s buildings and to welcome a Commercial Congress attended by trade officials from 60 nations.


 

While the City had provided the initial cash to launch the museum and start its collecting activities, the exposition and trade congress were authorized by both houses of Congress. The federal treasury gave $350,000, and money from Pennsylvania, the City of Philadelphia and private capital brought the total to $800,000. A major source of continued funding for the museum was membership fees of about $100 a year from businesses with an interest in export/import. Seventy percent of the member businesses were from outside the Philadelphia region.

When the U.S. Department of Commerce was born in 1914, the museum began to lose its unique position in the country. In 1930, the Philadelphia Convention Hall opened in the middle of the museum buildings. Buildings south of Convention Hall were replaced with modern exhibit space in the 1960s. Eventually, the complex became known as the Civic Center on Civic Center Boulevard although the ornate northern-most building retained its role as the Commercial Museum It enjoyed some brief glory in the early 1960s with gala trade fairs and fashion shows focused on Italy and France.

The complex became derelict in the late 1990s after the opening of the Pennsylvania Convention Center in Center City. The University of Pennsylvania eventually purchased the complex to expand its medical research facilities. Although truckloads of museum material had been discarded over the decades, there were still about 27,000 items in storage including some rare and expensive craft and folk items from Africa and Asia. Curators at the University Museum of Archaeology and Anthropology and other museums were delighted to share the hidden treasures.

References:

  • Hunter, Ruth. The Trade and Convention Center of Philadelphia: Its Birth and Renascence. City of Philadelphia, 1962.
  • Philadelphia Daily News. “A Museum is Set to Pack It In,” June 13, 1994.
  • Philadelphia Daily News “Museum Exhibits Parceled Out,” June 19, 2001.