The desecration of St. Paul's

Archival image courtesy of the Boston Public Library.

As a choirboy at Boston's Cathedral Church of St. Paul in the 1970s, I was always vexed and perplexed by the uncarved, uneven stone blocks in the church's crowning pediment as I faced the façade on my way to weekly rehearsals and Sunday morning services. Compromising the Greek Revival grace and refinement of the old stone temple front – which was built of light Quincy granite hauled from the Quincy quarries on America's first railroad and Ionic columns of brown sandstone quarried from Acquia Creek in Stafford County, Virginia – the pediment seemed to hunger for something to fill that gap, to climax the cathedral with a sublime signature that sanctified its patron saint in an artistic and proper Bostonian way.

In fact, the church's original 1819 Greek Revival design by Alexander Parris (of Quincy Market fame) and Solomon Willard (of Bunker Hill Monument fame) had called for a detailed bas-relief of St. Paul preaching before King Agrippa II to be carved into the crowning pediment.

St. Paul Before Agrippa and Bernice by David Martin (1639-1721).

It would have resembled the pediment bas-relief above, on St. Paul's Cathedral in London, had it been executed, and would have likely been modeled on various artistic interpretations of Paul's homily to Agrippa, Bernice and Roman governor Festus on his Christian conversion and the realization of Old Testament prophecies of Jesus Christ's suffering, death and resurrection, as recorded in Acts 26 in the New Testament. This carving would have been just the artistic finishing touch of Bostonian academic erudition this fine work of architecture called for. Alas, a shortage of funds made it not to be.

Photo by Beyond My Ken, courtesy of Wikimedia Commons.

Well, the pediment was finally filled after two centuries. Only this nautilus whimsy backed in shocking blue isn't what I had in mind. True, this sculpture – "A Ship of Pearl" by Donald Lipski – was intended as a universal metaphor for spiritual evolution based on Oliver Wendell Holmes' poem The Chambered Nautilus, promoting the Cathedral as a "House of Prayer for All People" (Isaiah 56:7) rather than an Episcopalian coterie.

St. Paul's Cathedral at night. Photo by Father Tim.

But the neon of the nautilus clashes violently with the historic architecture and cheapens its public effect, especially at night (right), much in the vein of that image of mass communication (and miscommunication) in Simon & Garfunkel's song: "And the people bowed and prayed to the neon god they made, and the sign flashed out its warning..." And it is a warning about what we're in for when we enter.

Former interior, Cathedral Church of St. Paul. Photo by Daderot.

No, not this. This was the cathedral before its makeover. In proper Episcopalian form, rows of wooden pews faced the half-domed choir chancel (renovated by Ralph Adams Cram in 1912), physically reinforcing the sanctity of its ministers and bishops over its parishioners, and providing the choir and organist with a good acoustical channel to the congregation.

St. Paul's Cathedral before its renovation. Photo courtesy of Pinterest.

And what a coherent composition it made! The mahogany rails of the original pews (though their doors had been removed and their floors raised before I joined the choir) lent a touch of old-time New England, and blended smoothly with the chancel's carved reredos, choir benches and wainscoting that were part of Cram's sensitive remodel.

Look at it now: Original pews ripped out, replaced with freely placed chairs. Floor tackily redone with a zany labyrinth design in line with the funk of the nautilus. Altar relocated to the center. Skylights punched into the old coffers. Original windows replaced with those thermal-paned tack-ons with fake muntins, now half closed off. 

Understandably, the church wanted a more flexible, accessible meetinghouse-styled sanctuary with more democratically arranged seating in circles (for which the labyrinth provides a handy floor plan) that enabled the minister to communicate equally to all parishioners of all races, colors, genders and abilities, and "to better house a full range of ministries," as the renovation's designers, Context Architecture, put it. But this took away the Greek Revival / Classical Revival coherence of Parris's and Cram's historical visions, reducing the interior to a generic parish hall furbelowed with the frippery of historical chintz. 

Photo courtesy of the Organ Historical Society.

Even the magnificent Aeolian-Skinner loft organ that my choir director, Thomas Murray, loved to play – and I still remember the rumbles, swells and echoes of its diapasons in his stellar performance of Eugène Gigout's Grand Choeur Dialogué – was dismantled, put in storage, and listed for sale through the Organ Clearing House, to make way for...

...a handicapped-acessible elevator. Which is also understandable, given the demands of the Americans with Disabilities Act of 1990 and many churches' efforts to accommodate people of varying physical capacities. But history was lost in the process, and the church no longer exhibits its historical evolution of fine craftsmanship through the ages.

The chancel, too, broke the molds of history to extend outward into the nave to be closer to the worshippers, bidding farewell to the minister/congregation dichotomy of New England Anglican and Episcopal churches from King's Chapel to Old North to St. Paul's. The checkerboard floor looks as tacked on as the labyrinthine seating plot. 

Photo courtesy of the Organ Historical Society.

Now St. Paul's interior yields a very different effect for me from when I paraded with my fellow choirboys up the central aisle to the choir chancel, and back toward the narthex at the end of the service, while singing "God of Our Fathers" to the organ's brassy fanfare, "Onward, Christian Soldiers," and other majestic hymns every Sunday morning, and hearing the organ's soft bell-chimes solemnly close the service before Mr. Murray's postlude performance of Charles-Marie Widor's Toccata rip-roared away.

At night, St. Paul's Cathedral seems to blend more with the neon shop signs and late-night office lights than with the rest of Boston's historic architecture, on account of the neon nautilus glitz of what filled its pediment – which, indeed, comes across more like advertising than artistic homage to a saint. This is a vulgar desecration of New England's first Greek Revival church, in the name of no-more-kings social progress. I love the causes, but not the context.

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