Sacred Space Speaks - A Study in Architecture for Christian Worship

• Jesus’ death on the cross marked an epic shift in accessibility to God. As the temple veil was “rent (torn) from top to bottom,” (Matthew 27:51, Mark 15:38) so too was the sacerdotal system that for centuries had limited proximity to the Father. Only the High Priest could enter the Holy place of God’s dwelling before this momentous alteration. With the ushering in of the New Covenant, Jesus assumes the role of the High Priest, and in Him, we have direct access to the Father. As followers of Christ, we are now a kingdom of priests. John records, “To him who loves us and has freed us from our sins by his blood, and has made us to be a kingdom and priests to serve his God and Father—to him be glory and power for ever and ever! Amen (Revelation 1:6)." We have an invitation to come directly into God’s throne room. The writer of Hebrews states it rather succinctly. “Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God...” (Hebrews 10:19-21).
  
  I do not believe it is a mistake that we have access to the Holy Place by the blood of Jesus through the curtain which is His body. It is no stretch at all to view body and blood as Eucharistic in nature. Paul states unambiguously in 1 Corinthians 10:16 that we “participate” in the body and blood of Jesus in the bread we break and the cup for which we give thanks. It is no wonder the early Church believed that at the Table they were experiencing a convergence of heaven and earth. In the Eucharist they, “lift(ed) up (their) hearts to the Lord (Sursum corda).” They also sang the heavenly song, “Holy, Holy, Holy,” with the angels, archangels and the saints of all the ages. At the Table they believed they were transported into the very Presence of the Lord where they gathered around His throne. So it should be with us. We no longer fear to enter the prescribed copy of the Holy Place found in the Temple. Now we are able to experience the original throne room through the body and blood of Jesus. There is incredible consistency here if one is open to perceive it.
  
  Temple worship was clearly God’s desired medium before the fulfilled mission of the Messiah. After the New Covenant was established, paradigm shifts were plenteous. God was no longer located in a particular place (the Holy Place of the Temple). Now, God was placed within His people. Paul said, “Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God (1 Corinthians 6:19)?” Corresponding to the sacred assembly of the Old Testament, the followers of Christ were instructed to meet together. Paul declares, “Let us not give up meeting together, as some are in the habit of doing…(Hebrews 10:25)” With the emergence of the Church of Jesus, all of the worshipers contributed as a “kingdom of priests.” Paul went on to describe the intricate and connected relationship of the church as a body with many members. Romans 12:5 states, “So in Christ we who are many form one body, and each member belongs to all the others.” Further, the gathering of Jesus disciples also comes with a promise. Matthew records in chapter 18, verse 20, “For where two or three come together in my name, there am I with them." At the institution of the New Covenant four shifts may be noted, among others:
  
  1. God’s Proximity – from a particular place to His “peculiar” people
  2. God’s People – from plebian participants to purposeful priests
  3. God’s Purpose – from the chosen nation to a connected body
  4. God’s Presence – from a prescribed room to a promised relationship
  
  The dramatic changes outlined above necessitate corresponding changes in requirements for worship space. James Empereur suggests, “Good theology and good worship go hand in hand. You can’t ever have one without the other.” Does this also apply to the place we worship? I believe that architectural design and order for the sacred space of Christian worship should reflect our theology. Educator and author Robert Webber asserts that, “Space speaks. Because space speaks, it is important to know what kind of Biblical assumptions regarding the church and its worship should inform the Christian approach to worship space.” Historian, educator and author Marchita Mauck claims, “There is no more legitimate source for the shape of the worship place than the shape of what happens there. (Sacred) actions should shape the worship place so that it, in turn can shape and support and enhance those actions.” Webber goes a step further in saying that, “The architectural space in which worship takes place is a matter of primary importance. The space of worship ultimately shapes the beliefs, sensibilities and understandings of those who worship in its confines.” Winston Churchill understood the power of architecture to speak. He said, “We shape our buildings, and afterwards our buildings shape us.” In summary:
  
  1. Christian Worship and space for worship should be shaped by our theology.
  2. Christian Worship space should be designed to facilitate and enhance the sacred actions of
  the service.
  3. Christian Worship space is formative - space speaks, teaches and reveals our values.
  
  If we follow the formula below to determine the general elements of Christian worship, we may also begin to see the basic needs to be addressed in ordering worship space. Consider the following:
  
  First consideration – The Elements of Christian Worship
  1. Content of Worship = Gospel of Jesus Christ
  2. Structure of Worship = Scriptural four-fold pattern
  - Gathering
  - Word
  -Table
  -Sending Forth
  3. Style of Worship = Contextual
  
  Webber offers the conclusion that, “(Space for worship) needs to reflect the work of salvation, which we celebrate. Therefore, adequate space for gathering, for the hearing of the Word, for the celebration of the Eucharist and for music and the arts that accompany these acts is a priority.”
  
  Second consideration – Placement and prominence reveal our values. Enter the homes of most people and you will see almost immediately what they value most. In many dwellings, generations of family members are pictorially displayed. Antiques, still in use, communicate a legacy of love and an embraced heritage. What the resident holds most dear is revealed to any inquiring guest. Sacred space speaks in a similar way. What then do we value as Christians that might be displayed, and in so doing serve the liturgy, enhance our environment for worship, and communicate what we hold most dear? Consider these possibilities:
  
  1. The Word of God = prominently placed pulpit (a twin peak with the Table)
  2. The Table of the Lord = prominently placed Table (perhaps centrally located for easy access by everyone – should be free of non-symbolic trifles like flowers and miscellaneous gobbledygook – how we treat the Table speaks of our theology of the Table – it is not a coffee table)
  3. The Baptismal Pool = prominently placed – preferably at the entrance of the nave so as to agree with the symbolism that baptism is the initiation into the Body of Christ. (The baptismal pool should never be hidden with a curtain. Allow the waters to speak even when not directly utilized)
  4. The Pews or Chairs = set at a comfortable distance to allow for movement = encouraging participation and a sense of unity (or does it create a sense of attending the theatre as a spectator?)
  5. Acoustics = good ambient sound encourages singing and participation (poor acoustics discourage both)
  6. Other symbols = the cross, the Bible, candles – all speak silently to our values and our theology
  7. Other Arts – as is deemed appropriate by the congregation (stained glass, paintings, banners, etc.) = these may also speak truths we hold dear and wish to communicate
  
  In conclusion, worship can happen at a camp site, or a cathedral. Wherever we worship, space is being utilized. Whether we are in a house church, hut, or a basilica, we worship the Lord in space and time. What should our questions be as we consider creating sacred (set apart) space in our context? Our concerns should include, “Does our use of space agree with our theology, aid in carrying out the service, take into consideration the formative influence of architecture and intentionally appointed worship space, and finally, does it help or hinder our worship?” These questions are worthy of attention so that our sacred space may loudly speak.