For, after all, in the older type of school, the chapel with its matins and evensong, its Onward2 Christian3 Soldiers and suchlike stirring hymns4, its confirmations5 and first communions, was in a rather dreamy, formless mechanical way undertaking6 to do precisely7 what the new House of Vision was also to do, that is, to give a direction to the whole subsequent life. But was it the same direction? The normal school-chapel points up—not very effectively one feels; the House of Vision was to point onward. Sanderson had a crowded, capacious mind, but sooner or later the question behind these two discrepant8 objectives, whether men are to live for heaven or for creation, was bound to have come to an issue.
His mental process was at first syncretic. He began to think of a school-chapel, not as a place[Pg 140] for formal services but as a place of meditation9 and resolve. He began to speak of the chapel also as though it was to be 'the tent on the mount,' the place of vision. He betrayed a growing hostility10 to the intoned prayers, the trite11 responses, the tuneful empty hymns, the Anglican vacuity12 of the normal chapel procedure. Had he lived to guide the building of Oundle chapel I believe it would have diverged13 more and more from any precedent14, more and more in the direction of that House of Vision, that the premature15 and insufficient16 Eric Yarrow building had so pitifully failed to realise.
Here is evidence of that divergence17 in a passage from a sermon preached after a gathering18 of parents and old boys in the Court Room at the London Grocers' Hall to discuss the chapel project. I ask any one trained in the services of the Church of England and accustomed to enter, pray into a silk hat, deposit it under the seat, sit down, stand up, bow, genuflect19, kneel decorously on a hassock, sing, repeat responses, and go through the simple and wholesome20 Swedish exercises of the Anglican prayer book, what is to be thought of this project of a chapel with hardly a[Pg 141] sitting in it? And what is to be thought of this suggestion of wandering round the aisles21? And what is this talk of young gentlemen who have died 'for king and country,' casting down their lives for the rescue of man?
'For the years to come, when the war is over, it will be well to have some visible memorial; some symbol of the redemption of the Great War, and of the heroic part old boys have taken in it; some record of the great struggle from out of which the new spirit will rise; some record of the part the whole school took in this; some record of the boys who have fallen; some thanksgiving symbol for all who have given their service. And for this it is proposed to build a chapel. But when the time comes we shall be sad to leave our present building. It is a poor building, but it is very rich in its associations. The services in this temporary chapel have taken a large part in the building of the school. Simple as is the Tent in the Wilderness22, yet we have hoped that the Spirit of God would come and dwell in it. We have hoped that the Divine Spirit would come into all the activities and outlook of the school in its diverse occupations, whether they be literary or[Pg 142] whether they be scientific or technical. And we have always looked onward to the day when a permanent chapel should be built, symbolic23 of the Divine Omnipresence for worship and for sacrifice.
'And this is what is in mind to do—and yet I confess to a certain amount of fear. A lofty, spacious24 chapel I have had no doubt would at the right moment be built by the Grocers' Company. Just before the war the building of this chapel was emerging as the next great building to undertake—a chapel, such as a college chapel with stalls, as for private service. But now we look beyond this. We want something different, more open. A lofty, spacious chapel to form the nave—no fixed25 seats, the clear open space; quiet, still, "urgent with beauty." Joined to this the choir26 and sanctuary27, with aisles round the three sides of it, forming an ambulatory. Round these aisles, on the walls and in the windows, the recorded memory of the boys who have fallen. An east window, a reredos, stalls, altar. A chapel, abundant in space, not for the mind to sit down in, but for the mind to move about in, for contemplation, for dwelling28 in the infinite, for[Pg 143] piercing through the night, for vision, for the clear spirit of thankfulness, for communion with the saints, our own young saints among them. So we hope. As you wander round the aisles there will pass before you the memorial of those boys who have cast down their lives for the rescue of man.'
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1 chapel | |
n.小教堂,殡仪馆 | |
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2 onward | |
adj.向前的,前进的;adv.向前,前进,在先 | |
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3 Christian | |
adj.基督教徒的;n.基督教徒 | |
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4 hymns | |
n.赞美诗,圣歌,颂歌( hymn的名词复数 ) | |
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5 confirmations | |
证实( confirmation的名词复数 ); 证据; 确认; (基督教中的)坚信礼 | |
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6 undertaking | |
n.保证,许诺,事业 | |
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7 precisely | |
adv.恰好,正好,精确地,细致地 | |
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8 discrepant | |
差异的 | |
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9 meditation | |
n.熟虑,(尤指宗教的)默想,沉思,(pl.)冥想录 | |
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10 hostility | |
n.敌对,敌意;抵制[pl.]交战,战争 | |
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11 trite | |
adj.陈腐的 | |
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12 vacuity | |
n.(想象力等)贫乏,无聊,空白 | |
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13 diverged | |
分开( diverge的过去式和过去分词 ); 偏离; 分歧; 分道扬镳 | |
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14 precedent | |
n.先例,前例;惯例;adj.在前的,在先的 | |
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15 premature | |
adj.比预期时间早的;不成熟的,仓促的 | |
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16 insufficient | |
adj.(for,of)不足的,不够的 | |
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17 divergence | |
n.分歧,岔开 | |
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18 gathering | |
n.集会,聚会,聚集 | |
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19 genuflect | |
v.屈膝,跪拜(之态度) | |
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20 wholesome | |
adj.适合;卫生的;有益健康的;显示身心健康的 | |
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21 aisles | |
n. (席位间的)通道, 侧廊 | |
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22 wilderness | |
n.杳无人烟的一片陆地、水等,荒漠 | |
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23 symbolic | |
adj.象征性的,符号的,象征主义的 | |
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24 spacious | |
adj.广阔的,宽敞的 | |
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25 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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26 choir | |
n.唱诗班,唱诗班的席位,合唱团,舞蹈团;v.合唱 | |
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27 sanctuary | |
n.圣所,圣堂,寺庙;禁猎区,保护区 | |
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28 dwelling | |
n.住宅,住所,寓所 | |
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