Church Architecture

Keeping with historic Christianity and pre-Christ Judaism before it, many Lutheran church buildings reflect traditional architecture that focuses our attention on Jesus, the proclamation of His Word, and His Sacraments.  In the early Church, the building of worship was often constructed so that the front (or altar) end of the building was at the east.  Thus the people looked toward the east in hope and in view of the rising Son.  Though not always followed today, the terminology is still around so that the altar end of the building is referred to as its “liturgical east,” and the back is the “liturgical west.” As one faces the front of the church, the left is then the “liturgical north” (also called the “Gospel side”) and the right is the “liturgical south” (also called the “Epistle side”). In the common architecture, which is modelled after the Jewish temple and the tabernacle before it, the church building is divided into several main sections.

The nave is the large area of the worship space, containing the pews, where the congregation is gathered during the Divine Service.  (The word “nave” comes from the Latin navis, which means “ship,” an early symbol for the church). Therefore, the roof of the nave is usually shaped like the bottom of a ship, but upside down. There is usually a center aisle, which makes the vertical part of a cross shape.

The chancel is the second main division of sacred space.  (The word chancel is derived from the Latin cancelli, which means “lattices” or “crossbars” which originally separated the nave from the altar area). It makes the crossbar of the cross shape in the church.  It is the liturgical east of the building where the altar is located.  The chancel is usually the area from the past the pews, up to the Communion rail, or in some churches between the communion rail and the altar.  The communion, or altar, rail serves as a use during the distribution of the Sacrament of the Altar, but it also divides the chancel from either the nave or the sanctuary.

The sanctuary, specifically, is the area immediately around the altar. This term, meaning “sacred/holy space,” is sometimes also used in reference to the entire area used for worship, i.e. the nave and the chancel.  This is very aptly named, for this place of worship is truly a holy space, for the holiness of God comes and dwells in our midst through His Word and Sacraments.

The narthex is the entry way leading from outside the building into the nave.  As the entryway it marks the passage from the outside world to the presence of God.  It is often considered to be the liturgical west of the church building. 

The Sacristy is the room where the sacred utensils and vestments are kept. There can be two distinct sacristies, the first being a clergy sacristy or vestry, where the vestments are kept and the Pastor prepares for the Service.  The other is the working or altar guild sacristy, where the paraments, linens, sacred vessels for Holy Communion, and other liturgical appointments are kept. These are usually combined into one room today.

The Fellowship Hall is the area in which we gather outside of worship to share in fellowship with one another. It usually includes the kitchen and the area for eating together, Bible study, and general purpose room.

Then, there is the Pastor’s Study.  The Study is a symbol of the calling of the Christian minister to be shepherd of the flock of God.  It is not an office; a place where the pastor works.  Rather, it is the place where the pastor prepares sermons and Bible studies, mediates, prays for the congregation, speaks God’s Law and Gospel to individuals. It is not the pastor who works here, it is God.  God works on the heart, mind, and faith of the pastor to prepare him to proclaim the Gospel in its purity and administer the Sacraments faithfully. The Pastors work is out among the people and in the sanctuary.

note: post 9/11 adapted from my brother's writings

Church Art

The Church in its primary sense is “the congregation of saints in which the Gospel is purely taught and the Sacraments are correctly administered” (AC VII; Psalm 149:1).  This means, that above all, the Church is people – believers – who hear the Gospel and use the Sacraments according to God’s Word.  The people of God must meet somewhere, and as the believers in this place and time, our local congregations meet in our local churches.

It has been said that a church interested in proclaiming the Gospel must also be interested in the building itself, which serves as a public witness to why we gather together.  The place of our worship, then, is not just symbolic of God’s presence among us, but is the place where He is really present.  God is truly present here according to His promises (Ex. 20:24; Matt 18:20; Matt. 28:20; 1 Cor. 5:4).  Since God is here keeping His promises and working through His Word and Sacraments, this place for worship is rightly considered “holy,” that is, set apart for devotion.  As such, it is treated with respect and reverence, not in and of itself, but in honor of our Lord Jesus Christ who meets us in this place.

Historically, early Lutherans inherited artwork from the Roman Catholic Church (like other groups of the Protestant Reformation).  Lutherans did not demand a radical transformation, but chose to use what they had to reflect Lutheran belief and practice.  As such, many “Lutheran” buildings and their art continued to resemble their Roman Catholic counterparts in several ways.  Lutheranism’s focus on worship has always been on faithful teaching and preaching and on the right use of the Sacraments.  In these lie the essence of worship – on what God does for us.  Symbols, architecture, furniture, artwork, etc. are then used to communicate and reinforce a theological message – what we believe is reflected in where we worship.

Keeping with the historic church [even King Solomon’s temple had artwork (1 Kings 6:29-36)], many Lutheran church buildings reflect traditional art that focuses our attention on Jesus, the proclamation of His Word, and His Sacraments. There are many forms of art in churches from painting to crucifixes to stained glass windows. Within Christianity, stained glass has been used for two main purposes.  The first is a practical one – to allow light to enter the church building.  The second purpose is practical for another reason – it proclaimed God’s Word.  As with all symbols used in the Church, stained glass windows can be considered the Bible in pictures.  Historically, the symbols and pictures illustrated in stained glass served as a means by which the Word of God could be proclaimed to those who were illiterate or had no access to the Bible.  Still today, stained glass with Christian churches is considered a beautiful, artistic proclamation of God’s Word.

Stained glass has been around since ancient times, and the Christian Church utilized this art form as a method to share God’s Word from the earliest Christian architectural buildings. In early Christian churches of the 4th and 5th centuries, there are windows which are filled with ornate patterns of thinly-sliced alabaster set into wooden frames, giving a stained-glass like effect which can still be seen today.  As a religious art form, stained glass reached its height in the Middle Ages within the churches and cathedrals of Europe (many of which are still preserved today).

In the Romanesque and Early Gothic period, from about 950 AD to 1240 AD, the untraceried windows (windows without stone elements that support the glass and weight of the building wall and/or ceiling) demanded large expanses of glass which had to be supported by robust iron frames. As Gothic architecture developed into a more ornate form, windows grew larger, affording greater illumination to the interiors and more intricate tracery.

A revival occurred in the middle of the 20^th century because of a desire to restore thousands of church windows throughout Europe destroyed as a result of World War II bombing. German artists led the way, many of whom were Lutheran or who had Lutheran roots.

note: post 8/11 adapted from my brother's writings

Decorations of Worship

Decorations in the church come in a wide variety and serve a purpose not that different from the other things in the church: giving glory to God. As in all things in the church building, decorations are used to direct our hearts and minds to Christ as the center of our faith and worship.

The altar linens used in a Christian congregation derive from the linen that shrouded the body of our Lord, and, thus, they symbolize both the death and resurrection of Christ. Paraments are the linens used to decorate the church furnishings, most notably the altar, pulpit, and lectern.  They are usually decorated with orphreys (embroidery), symbols, and fringe, and match the color of the liturgical season. A white linen is also placed on top of the altar itself, called a cerelinen, which originally was meant to protect the finer linens from moisture of a stone altar. The parament which hang down the front of the altar is called the superfrontal. Paraments of the same material, color, and usually symbol hang on the pulpit and lectern. These are called the pulpit and lectern antependia, pulpit and lectern fall, or pulpit and lectern frontal.

Throughout the year, different banners are hung which often correspond to the liturgical seasons.  These banners, often handmade by members of the congregation, reflect Biblical truths through words and pictures, focusing our attention on Christ and His work for us in light of the focus of the season.

Flowers often adorn the altar or chancel.  Flowers and other plants are symbols of God’s creation, carved representations of which were included in the artwork of Solomon’s temple (1 Kings 6:29-36).  With their freshness and beauty, flowers and plants suggest the life that God gives. The flower for the Christmas season is the poinsettia. The plant's association with Christmas began in 16th century Mexico, where legend tells of a young girl who was too poor to provide a gift for the celebration of Jesus' birthday. The tale goes that the child was inspired by an angel to gather weeds from the roadside and place them in front of the church altar. Crimson "blossoms" sprouted from the weeds and became beautiful poinsettias. From the 17th century, Franciscan friars in Mexico included the plants in their Christmas celebrations. The star-shaped leaf pattern is said to symbolize the Star of Bethlehem, and the red color represents the blood of Christ. The flower for the Easter season is the lily, which blooms white around Easter, representing Jesus’ resurrection from the dead and His holiness.

At most churches, two flags are placed near the chancel.  One is a Christian flag, the other the American flag. Placing flags within a church building is a new addition to the decorations of a church, introduced during the World Wars to highlight patriotism to the United States. (Some question their placement within the church building because of the secular reasoning for their inclusion).  These flags can represent the Doctrine of the Two Kingdoms (or Two Reigns) which teaches that God rules His creation in two ways. God rules the heavenly, or right-hand, kingdom (His spiritual kingdom) by means of the Gospel and His grace. This is represented by the Christian flag on the right hand side of the chancel (as you face the altar). God also rules the earthly, or left-hand, kingdom through secular (and also churchly) government by means of Law. This is represented by our national flag located on the left hand side of the chancel (as you face the altar). 

Churches commonly also also uses various seasonal decorations.  The most obvious of which is the Advent Wreath and the Christmas tree.  Originally, the Advent Wreath was used in the home to count the weeks of Advent with one candle being lit for each week.  Today, it usually adorns the altar in the church for the same reason. The wreath is a circle of evergreen branches with four candles. With the use of The Lutheran Hymnal (1941), a rose colored candle was lighted on the third Sunday; the others being purple or blue to match Advent’s liturgical color.

The Christmas tree decorates the church during the season of Christmas, which begins on Christmas Eve and lasting until Epiphany on January 6. (Though often time it is placed in the church during Advent. While this is acceptable, the Advent and Christmas seasons should not be mingled).  The tradition of decorating an evergreen tree at Christmas started in Germany, some say by Martin Luther, but this is not certain.  The evergreen tree represents life, and is decorated with Christian symbols called Chrismons. An angel or star is often placed at the top of the tree, representing the host of angels or the Star of Bethlehem from the Nativity.

Other seasonal decorations include black linens draped over the main chancel cross for Good Friday, representing the death of the Son of God, and white linens draped over the cross during the season of Easter, representing the resurrection.

note: post 7/11 adapted from my brother's writings

Lights of Worship

Within Lutheran churches, special lights for worship have always been incorporated into the liturgical appointments.  The most common and ceremonial lights in the church is the candle.  One of the primary uses of candles, especially before the invention of the light bulb, was practical: so that people could see in the dark.  But the symbolic use of lights, a symbolism with has its roots in the Old Testament, is also important.  For Christians, the main symbolism for lights used in a church is derived from the statement of Jesus, “I am the Light of the world” (John 8:12).  Thus all lights used point us to God and Christ as the true light of the world. 

Most churches have at least two candles placed upon the altar.  These candles are called Eucharistic lights because they are lit whenever the Service of the Sacrament of the Altar is celebrated.  Since lights are symbolic of God and Jesus Christ as the Light of the world, it is certainly appropriate to light them every Service, especially if they are the only candles in the chancel. Often times, churches will also have candelabras which hold three, five, or seven candles which are sometimes referred to as office lights, since they are lighted for the Office (non-Communion) Services.  They are usually places on stands on either sides of the altar or mounted on the wall behind the altar.

Many candles in the church are also a specific color, which signifies meaning. Typically seen in a Lutheran church is the sanctuary light, sometimes called the eternal light, or eternal flame.  This lamp or candle normally hangs from a wall or the ceiling and is lit continuously throughout the year (the only common exception being from 3 pm on Good Friday until Easter Vigil’s Service of Light).  Most lamps today have red colored glass, symbolizing the holy spirit, but some may have white or untinted glass. The light symbolizes the continual presence of God, hence the name, eternal light.

The lighting of the candles typically occurs 5 minutes before the Divine Service begins, or during the first hymn. When the Acolyte comes out to light the candles, this is the signal that the Divine Service is to begin.  The congregation’s response to the lighting of the candles should be one of quiet contemplation focused on the reception of God’s Word and Sacraments. The candles are lit from the center top candle down, signifying the Light of the world who is coming to us in the Divine Service.  As they are extinguished, they are done in reverse, highlighting that our beginnings and endings all focus on the cross of Christ. 

In addition to the regular appointments, a congregation may chose to use seasonal appointments. One, which uses candles, is the Advent Wreath. Originally, the wreath was used in the home to count the weeks of Advent with one candle being lit for each week. The wreath is a circle of evergreen branches with four candles. A rose colored candle is lighted on the third Sunday; the others being purple or blue to match Advent’s liturgical color. The Christ candle is the usually the candle located at the center of the wreath. Hand candles are also used on Christmas Eve, and the Easter vigil.  Often, overhead lights are dimmed or brightened with the use of hand candles.

Another important candle is the Paschal candle. The use of this candle in the Christian Church goes back to the 4^th or 5^th century.  The Paschal candle is a symbol of our Lord’s resurrection and His visible presence here on earth during the following 40 days.  It is first lit in the year on the Vigil of Easter, and remains lit throughout the Easter season.  Because of the connection between Easter and Baptism (Romans 6), many congregations employ the use of the paschal candle for the Sacrament of Holy Baptism and during a funeral service (symbolizing the Christian’s baptism into Christ’s death and resurrection). The paschal candle is usually a large white candle located by the baptismal font, (visually connecting baptism, death, and resurrection).

During a baptism, a baptismal candle is lit from the Paschal candle and given to the newly baptized as a reminder that all those who have been baptized have received Christ who is the Light of the world. This candle is meant to be lit every year on the anniversary of one’s baptism as an aid in teaching the ongoing meaning and role of Baptism throughout life.

note: post 6/11 adapted from my brother's writings

Colors of Worship

Liturgical colors are those used for paraments (adorning the chancel furniture), vestments (adorning the pastor) and accessories (banners, etc) which follow the liturgical church year.  The color of the week is determined by the Sunday, except in the case of Christmas Eve and Day.  If a minor festival of the church occurs in the middle of the week, the color of the festival is used for that day, but afterward reverts back to the color of the Sunday.  If the festival is celebrated on a Sunday, then the festival color is used that Sunday.  The three most commonly transferred festivals to a Sunday are: St. Michael’s and All Angels on the Sunday on or after Sept. 29, Reformation Day on the Sunday before Oct. 31, and All Saints’ Day on the Sunday after Nov. 1. The colors are not changed for funerals or weddings.

The use of different colors in the Church has developed for both psychological and didactic (educational) reasons. It is natural to associate certain colors with particular moods or feelings, therefore, the Church has at different times and places used various colors to express the mood according to the liturgical calendar and festivals. Christians in the Western and in the Eastern traditions do not necessarily adhere to the same color scheme, though each has theological and practical reasons for their choices.

Lutheranism generally follows the color scheme of Western Christianity as it generally follows the liturgical practices which arose in the West.  In the early church there was no fixed rule for determining the color for the season.  Ordinarily the newest and best paraments were used for more important occasions.  It was not until the 16^th century that certain colors were assigned during particular seasons or festivals, though standardization was not achieved until the 19th century (as the story goes, this was mainly due to the commercial influence of the ecclesiastical supply houses).  The following is a list of standardized, primary liturgical colors, used during the Church year: (A listing of which colors are to be used on which day can be found in the Lutheran Service Book, “The Church Year” pp. x-xi.

White: The color of purity and eternity, symbolizing perfection, celebration and joy.  White is used for Christmas and its season, Easter and its season, Maundy Thursday (if Holy Communion is celebrated), the Feast of Holy Trinity (the 1^st Sunday after Pentecost), and Christological festivals of the Annunciation, the Visitation, the Presentation, and the Transfiguration.  It is used for St. Michael and All Angels and for the festivals of saints who were not martyrs.  White may also be used for a mission festival or a day of Thanksgiving.

Red: The color of zeal and martyrdom.  Red is the color of the Day of Pentecost, Reformation Sunday, Palm Sunday, and festivals of saints who died as martyrs.  It is also used for Ordinations, installation of a pastor, Dedication of a church, and anniversary of a congregation.

Green: The color of life, refreshment, and regeneration.  Green is used for the season after Pentecost and the season of Epiphany.

Purple: The color of royalty, but also of sorrow and repentance.  Purple is used during the Advent and Lenten seasons.  It may also be used on a Day of Supplication and Prayer.

Black: The color of mourning, humility, and death.  Black is used on Ash Wednesday (as an alternative to purple) and Good Friday.

The following is a list of optional or secondary colors that may be used in place of the primary colors noted above:

Blue: The color of spiritual love, fidelity, anticipation, hope, and royalty.  Blue is the alternate color for Advent, owing that the emphasis since the liturgical reforms of 1960s is on hope and anticipation of the coming Christ.  It is also commonly used on festivals of St. Mary, the Mother of our Lord.

Scarlet: The color of royalty and passion.  Scarlet is an alternative color for Holy Week, used until after the Maundy Thursday Service (if, contrary to Lutheran custom, Holy Communion is not celebrated).

Gold: The color of riches and glory.  Gold may be used on Easter Day, the “queen” of festivals, as an alternative to white.

Rose: The color of anticipation and joy.  If a congregation observes Gaudete (the third Sunday in Advent, translated as Rejoice, from the first word of the introit of the day, and represented by the pink candle on the Advent wreath) or Laetare (the fourth Sunday in Lent, translated as O Be Joyful, from the first word of the introit of the day), rose may be used in place of purple (or blue and purple).

note: post 5/11 adapted from my brother's writings

Seasons of Worship (Liturgical Seasons)

On the fourth day of creation (Gen. 1:14-19) God “made lights in the expanse of the heavens.” Part of the purpose of these lights was to “be for signs and for seasons, and for days and years.”  Likewise, the Church through the ages has chosen to mark the years by seasons focused on God’s salvation of humankind through the Light of the world, Jesus Christ. Hence, the Church Year informs much of how and why we worship the way we do as it keeps our focus on the themes of each season. A full list of The Church Year, Feasts and Festivals, and Commemorations can be found in Lutheran Service Book, pp. x-xii.

The Church Year is divided into six seasons.  The first is the season of Advent (“coming”), beginning four Sundays before Christmas.  This is a time for preparation for the coming of Christ, both in the incarnation at Christmas and His second coming at the end of the world.  In earlier years, this preparation was markedly penitential.  But since the liturgical revisions of the 1960s, the focus has become more anticipatory and hopeful in character.

The second season of the church year is Christmas.  Christmas is the season in which we hear the “tidings of great joy” that the Savior has come into the world through His incarnation.  Christmas Eve Service is traditionally a Candle Light Service focusing on that Holy night, while Christmas Day Service is a Service of Light focusing on the joy of the Good News that God is With Us (Immanuel). This season begins on Christmas Day and lasts for twelve days, hence the Twelve Days of Christmas. This is the second greatest festival of the Church Year.

The third season is that of Epiphany.  Originally the Epiphany of Our Lord overshadowed that of His nativity (and still does in Eastern Christianity).  Today in Western Christianity, Epiphany focuses on the manifestation of the Incarnate Lord to the world.  This season begins on January 6, which commemorates the visit of the Gentile Magi, and can last up to nine Sundays (depending upon the date of Easter).  It is a time of great rejoicing and gladness since the light of the world is revealed to the nations, “a light to lighten the Gentiles” (Nunc Dimittis, Luke 2:29-32).  The first Sunday after the Epiphany celebrates the Baptism of Our Lord (Matt. 3:13-17; Mark 1:9-11; Luke 3:21, 22; John 1:32-34), while the rest of the Sundays emphasize the manifestation of God in Christ. Epiphany culminates with the Transfiguration when Jesus revealed His glory to the inner circle of His Disciples (Matt 17:1-13; Mark 9:2-8; Luke 9:28-36).

The fourth season is that of Lent.  Lent is a time of preparation for Easter lasting forty days in addition to six Sundays. It begins on Ash Wednesday, so named for the custom of the Imposition of Ashes in the sign of a cross on a person’s forehead as a spiritual sign for the need of repentance: “For dust you are and to dust you shall return” (Gen. 3:19). Traditionally, these ashes are made by burning the processional palms from the previous year’s Palm Sunday.  In the early church, Lent was considered a time of repentance in preparation for the rite of reconciliation on Maundy Thursday and preparation for the Sacrament of Holy Baptism on the Vigil of Easter.  Gradually Lent became a time of general devotional preparation for Easter.

The last week of Lent is Holy Week, the most dramatic and significant week of the Church Year.  The last Sunday of Lent is Palm Sunday, when we celebrate the Triumphant Entry of Jesus into Jerusalem the Sunday before His crucifixion.  A procession with palms and hosannas to commemorate our Lord’s entry into Jerusalem begins the Service.  Palm Sunday, therefore, is a time of both joy and somberness as triumph turns to tragedy on Good Friday.

Lent culminates in the Triduum, one Service spread over three days: Maundy Thursday (focused on confession and absolution, the Last Supper, and Jesus’ command to love one another), Good Friday (celebrating the crucifixion and burial of Jesus), and, traditionally, the Easter Vigil on Holy Saturday.  Because of the nature of the Triduum, there is no Benediction on Thursday or Friday as the Service is not yet ended.  Maundy Thursday typically concludes with the Distribution of the Sacrament of the Altar, and the stripping of that Altar, which is symbolic of Christ’s humiliation at the hands of the Roman soldiers. Usually on Good Friday, the Service celebrated is Tenebrae (Latin for “darkness”). Herein, the candles are gradually extinguished and lights dimmed representing the darkness of Jesus’ crucifixion, in which we depart on this most solemn of nights. On Holy Saturday, after sunset, the people are gathered for the conclusion of the Triduum. After A.D. 313 the Easter Vigil was the ideal time for baptisms of adults who had been instructed during Lent and ushered in the Resurrection celebration. The Vigil thus focuses on the saving power of Christ’s death and resurrection (Rom 6:3-5). In lieu of Easter Vigil, our Easter Sunrise Service acts as the conclusion to the Triduum.

The high point of the Church Year, the most important festival, is that of Easter, the fifth season in the Church Year. On Easter Day, we celebrate the Resurrection of Our Lord from the dead. Having conquered sin, death and the devil, He guarantees victory for those who belong to Him. As such, it is the most celebratory time of the year, the main Service of the entire year.

Easter is observed over fifty days and includes the Festival of the Ascension and ends with the Festival of Pentecost. This is because Jesus walked on earth for forty days after His resurrection and then ascended into heaven, at which time we celebrate the Ascension. Ten days later, the Holy Spirit descended upon Jesus’ disciples during Pentecost.

The English word “Easter” has no special Christian derivation and there is no consensus as to where the word comes from.  It could have its origin in the Middle English word Ostern, meaning the direction from which the sun rises.  It also could have roots in the name of a pagan goddess, Ēastre or Ēostre or Eoaster, by which the equivalent of the month of April was named in some parts of Europe.  More typical among early Christians (from which most other modern languages derived the name of the holiday), was the word Pascha, derived from Pesach, the Hebrew word for Passover.

A note on the time of Easter needs to be mentioned.  Unlike most religious holidays, Easter is a movable feast may fall on a different date.  The day of Easter was calculated two different ways until Pope Victor, circa A.D. 190.  In some of the East, Christians celebrated Easter on the Jewish Passover, the 14^th of Nissan, no matter the day of the week.  Others used the Sunday following the Passover.  After the Council of Nicea in A.D. 325, Easter was set to be “on the Sunday that followed the first full moon after the spring equinox,” which occurs between March 22 and April 25.  Hence, the date of Easter also determines when Lent starts, the length of the seasons of Epiphany and Pentecost.  Today, the date of Easter for the Orthodox Churches in the East is calculated by the Julian calendar, differing from the Western Churches which calculate it by the Gregorian calendar.  As a result, Eastern churches celebrate Easter usually one to four weeks later than Western churches.

The sixth, and final, season of the church year is Season after Pentecost.  This period covers over half of the year.  It begins with Trinity Sunday, the first Sunday after Pentecost, which celebrates the mystery of the Triune God.  The majority of the Sundays after Pentecost focus on the life and ministry of Jesus.  This season concludes with the Sunday of the Fulfillment, which looks forward to the time when all things in heaven and earth will be together under one head, Jesus Christ.  This Sunday is sometimes also observed as Christ the King Sunday.

These six seasons of the Church year–Advent, Christmas, Epiphany, Lent, Easter, Pentecost–can also be organized into three larger periods, or times: the Time of Christmas, the Time of Easter, and the Time of the Church (sometimes called Ordinary Time in other church bodies).   The Time of Christmas is subdivided into the Advent, Christmas, and Epiphany seasons; the Time of Easter subdivided into the Lenten and Easter Seasons; and the Time of the Church is comprised of the season after Pentecost.  

Interspersed throughout the Church Year are various Feasts and Festivals, and Commemorations meant to highlight important Biblical or historical events and saints.

note: post 4/11 adapted from my brother's writings

Furniture in the Church 3 - The Baptismal Font

The third and final major furnishing in the church is the baptismal font (the word font is derived from the Latin fons, meaning “fountain”). For Christians, our eternal life begins at the Baptismal font, for it is here that the baptized are made one with Christ through His death and resurrection, are giving the Holy Spirit, and receive saving faith through the Sacrament. The Rite of Baptism is a public rite usually included at the beginning of the Divine Service, or more anciently, on Holy Saturday (the day before Easter).

In medieval times and in some modern churches, the font is located in the narthex or at the entrance into the nave.  This practice symbolizes that Holy Baptism is the means by which a person enters the Christian community (Matt. 28:18-20; John 3:5; Acts 2:38). We are reminded of this passing it as we enter into church. Another common practice in Lutheran churches has been to place the font near to or in the chancel, uniting it with the other major liturgical furnishings.  There it serves to remind us of the importance of our Baptismal life and that we approach our God by virtue of what He has done for us through Baptism. By placing the font in a location where we see it often, we are reminded that “the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man should daily emerge and arise to live before God in righteousness and purity forever” (Luther’s Small Catechism: Baptism, What does such baptizing with water indicate?).

The size design of the font has varied throughout history and place. At most Lutheran churches, the font is designed for pouring or sprinkling baptismal water on infants and adults. Others are larger and designed for full immersion.  The amount of water applied at Baptism is not defined in Scripture, for “Baptism is not just plain water, but it is the water included in God’s command and combined with God’s Word (Luther’s Small Catechism: Baptism, What is Baptism?).  Hence, Baptism is an act of God upon a person in which God “works the forgiveness of sins, rescues from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declares” (Luther’s Small Catechism, Baptism, What benefits does Baptism give?).

A common design of the baptismal font is an octagon shape representing the connection to the practice of circumcision (traditionally occurring on the eighth day); that Noah and his family, eight in all, where saved from the flood which foreshadowed Baptism (1 Peter 3:20-22); and even more importantly of Jesus’ resurrection on the first day of the week (the eighth day), thus the beginning of a new creation.  This directs our attention to our baptismal regeneration, our rebirth and renewal by the Holy Spirit (Titus 3:5-8). Within the font lies the bowl to hold the water and shell (an ancient symbol of Baptism) used to apply the water upon the Baptized.

note: post 3/11 adapted from my brother's writings

Furniture in the Church 2 - The Altar

The second major furnishing of the church is the altar, which is the focal point of the Services of the Church.  The altar is the place to which our worship is directed and is usually made out of stone or wood. The term comes from the Latin word altare which means the place or structure where a sacrifice is offered. The top of the altar is called the mensa, a Latin term meaning “table”, since this is where the Lord’s Supper is prepared and served and Christ’s sacrifice is given for us. The altar portrays an aura of dignity and honor, evoking feelings of reverence and respect for being in the presence of our holy God. Hence, it is located in the front and center of the chancel as a visual symbol that the Gospel proclamation of the church centers in Christ crucified. The altar sits on the upper step in the chancel, called the predella or footpace. There are two possible locations for the altar on the predella: against the back wall of the chancel or a “free standing” altar, moved forward from the wall so the pastor can stand behind it during parts of the liturgy.

The main purpose for the altar is that it serves as a symbol of Christ and His perfect sacrifice for sin. In the Old Testament, the people of God would sacrifice offerings to the Lord. These sacrifices pointed forward to the once and final sacrifice that God Himself would make on the altar of the cross. The very Son of God, Jesus Himself, “appeared once for all at the end of the ages to put away sin by the sacrifice of Himself” (Hebrews 9:26). Often times, the mensa is engraved with five crosses, one on each corner and one in the middle, representing the five wounds of Christ (hands, feet, and side).

The altar is also reminiscent of the ark of the covenant (Ex. 37) on which sat the mercy seat of God (His throne) as its lid, and in which was placed the tablets of the covenant (the 10 Commandments), Aaron’s staff that budded, and a golden urn holding manna. The ark received the sacrifices for the sins of God’s people as it served as the altar of atonement. It was located in the Holy of Holies in the Temple, the location where the glory of the Lord dwelt.  Read Hebrews 9-10 for further explanation of how Jesus fulfills the Old Testament Laws, keeps the covenant for His people and establishes the New Covenant.

Lastly, and of great importance, the altar serves as a focal point of God’s presence with His people.  This is why when the pastor and congregation speak together the words of the liturgy, we do so facing the altar (and looking toward the east). No more clearly can we experience God’s presence with us than at the altar.  The altar serves as the place where the elements for the Lord’s Supper are prepared, consecrated and distributed. It is in this holy meal where Jesus gives His very body and blood for the forgiveness of our sins.  Hence, the altar is not only about death, but it is a place of life!  This is why we reverence the altar when we approach it – for Christ delivers Himself to His people in His Sacrament distributed from this place.

note: post 2/11 adapted from my brother's writings

Furniture in the Church 1 - The Pulpit

In the church sanctuary, there are three major liturgical furnishings: the pulpit, the altar, and the baptismal font. Remembering that we are a word and sacrament church, it should be no surprise that the sacred acts of the liturgy take place from these furnishings.  The pulpit is where the Word is read and discussed, the altar is where Holy Communion is served, and the baptismal font is where the sacrament of baptism takes place.  Therefore, even the furniture in the church proclaims what we are all about.

The first major furnishing of the church is the pulpit (coming from the Latin puliptum, meaning “scaffold” or “stage”). In the early centuries of Christianity, the pastor would preach seated at a chair located near the altar while the congregation stood to listen (pews are also a more modern invention). Over time, as churches grew in size and more people filled the nave, the pulpit was put in place to better hear the Word of God.  Hence, the pulpit is an early medieval addition in Church architecture, elevated in height within the chancel, so the speaker’s voice would be better projected throughout the church building. The elevation signifies the prominence of the proclamation of the Word of God and that “faith comes by hearing, and hearing through the word of Christ” (Rom. 10:17). In fact, during the Reformation, the pulpit itself took a place of great importance in visually and practically testifying to the authority of Scripture alone as the source and norm for the church’s confession in the sermon and the life of Christians.

The pulpit is the place from which the Word of God is proclaimed – God’s Law and Gospel – a central feature in the Divine Service.  The point of every sermon is to proclaim the whole counsel of God to the hearers; and so to direct us to repent of our sins and look in faith to Jesus Christ alone for our forgiveness, life, and salvation.  Preaching from the pulpit reminds the people that the pastor is God’s representative, speaking God’s word to the congregation.

In addition to the pulpit, many Lutheran churches also have a lectern (from the Latin lecto, which means “reading”). Usually the lectern is located at the side of the chancel opposite the pulpit, is smaller and lower than the pulpit, and serves as the place where Holy Scripture is read without exposition.  If there is no lectern, the Scripture readings can be read from the pulpit or the altar.

Both the pulpit and the lectern continue to serve the purpose of the proclamation of God’s Word to His people.  Hence, when the pastor speaks from such places, it is not his word that he speaks, but the Word of God.

note: post 1/11 adapted from my brother's writings

Musical Instruments in Church

With so much discussion surrounding music in worship, but not being very musical myself, I began to do some research into music during worship. I have found lots of available information online about what lyrics are appropriate for services, but not much about the music itself and the instruments. My favorite criteria for lyrics in worship songs is the praise song cruncher from Table Talk Radio (which happens to be my favorite Lutheran game show radio program).

The Bible never demands nor forbids particular musical instruments for use in church, so it is a matter of Christian freedom. During biblical times, songs of the church were either sung without musical instruments or with various instruments of all types, just as would be used in modern bands or orchestras. In fact, the Bible mentions many types of musical instruments being played for religious purposes. There were strings, such as lutes, lyres, and harps; woodwinds, such as flutes and pipes; brass, such as bugles and trumpets; and percussion instruments such as tambourines, castanets (wood clappers), and cymbals (2 Samuel 6:5, Psalm 150:1-6, 1 Corinthians 14:7-8). David even invented new musical instruments (Amos 6:5).

The Christian church also has a long tradition of organ music (thought to be introduced into the church in the 7^th century). Organs were originally made in ancient Roman times and used for sporting events such as gladiator fights (on a side note, organ music is still associated with sporting events today, such as baseball and hockey). The organ was adopted by the Christian church because of its unique ability to simultaneously play notes below the vocal range to provide a base, or musical foundation; in the vocal range for support, or melody; and above the vocal range for brightness. The organ was considered an ideal single instrument that a musician could play to accompany human singing, making it work well in a worship service.

The Bible also does not specify what tunes can be used in a worship setting, but the Christian church has traditionally had some criteria based on Biblical principles. Since the point of the songs sung in church is to proclaim the Gospel, the music should support the words and not dominate or overpower them. For example, the tune should not have excessively heavy, loud beats like club music, which can cause a visceral or even carnal emotional response, because it would prevent the brain from actually processing the truth of the text.  How difficult would it be to study and concentrate in a dance club? Secondly, the tune should not be so associated with the secular that it is a hindrance to the hearer because of its association. For example we should not use a tune from a well-known pop song with an immoral message, out of love for our neighbor, because it could cause them to stumble, even though there is nothing inherently wrong with the tune itself. Other qualities of tunes, such as tempo (slow or fast), or peppy versus morose tunes, can be used at will based on personal preference, or seasonal theme.  For example, on festival days, or at the end of service a more upbeat songs could be used to help gladden the heart. What a wonderful gift God has given us in music!

Why Does Pastor Wear A Bathrobe To Church?

In the Old Testament, God commanded certain garments be worn by the priests when they were performing liturgical duties (Exodus 28). Although not commanded in the New Testament, the Christian Church has continued this usage through vestments (the clothing worn by clergy during worship services). The first clergy in the early Christian Church wore long tunics, which was the formal Roman style of clothing of the day. Over time, white-colored tunics (called Albs from the Latin word albus, meaning white) became vestments to symbolize the robe of righteousness that all God’s people wear (Is. 61:10; Rom. 13:14; Gal. 3:27; Rev. 21:2). They are white to symbolize grace covering us and our sin, making us white as snow in God’s eyes.

By the sixth century, the popular style of clothing had changed away from tunics, but clergy continued to wear them, now both in and out of worship services because they had become uniforms to distinctively identify the office of clergy. Uniforms are worn to cover up and hide interchangeable individuals and represent, and point to, something larger than themselves. As the middle ages began, clergy started wearing black tunics, known as cassocks, as every day wear. Black was worn because it is the color of sin, mourning, and death, therefore, symbolizing that people are totally sinful and in need of dying to themselves to rise again and serve the Lord. By the early thirteenth century, cassocks were distinctively clerical clothing. Clerical clothing is defined as non-liturgical clothing worn by clergy, in other words, a pastor’s non-worship uniform.

Later, in the sixteen century, poncho-like outer garment called chasubles were adopted as vestments during communion services because they were more formal wear. For non-communion services, long cape-like vestments called copes were sometimes worn to stay warm. In the nineteenth century, as clergy from different denominations began wearing more modern clerical clothing, collars were invented and widely adopted to better identify clergy. Collars are what slaves wore, symbolizing that the pastor is a servant of God. They also symbolize obedience and show that pastors represent their master, not themselves.

Today, the purpose of clerical clothing and vestments is twofold: liturgical and universal. The liturgical purpose is to mark the person who is in the office of pastoral ministry. The universal purpose is to provide continuity with the church universal. Today, clerical clothing is usually a black suite with a white clerical collar. Albs are still used as modern vestments and are accompanied by a rope around the waist called a cincture, which functionally acts as a belt and symbolizes chastity. Stoles are narrow bands of cloth worn over the neck, which represent the yoke of preaching and are the color of the liturgical season. Chasubles, being more formal, have varied amount of use. Some pastors don’t wear them at all, some wear them for special festivals, and some wear them for every communion service. Copes are now usually only worn during outdoor services to stay warm, if at all.

The Sacraments in Worship 3 - Confession

In previous posts, I have discussed how God gives us his Grace and Mercy through the Word and Sacraments. This post I will discuss Confession. Some churches today consider it a sacrament and some a pseudo-sacrament because it does give us forgiveness of sins. In Martin Luther’s Large Catechism, he states that if you define sacraments as “rites which have the command of God, and to which the promise of grace has been added”, then Confession is the third sacrament. However, in other documents he does not regard it as a sacrament because it did not meet the criteria of having an earthly element. With regards to this, he states “No intelligent person will quibble about the number of sacraments or the terminology, so long as those things are kept which have God’s command and promises” At any rate, it is clearly and important part of the Christian’s life.

So then, what is confession? In Luther’s Small Catechism, he explains, “Confession has two parts. First, that we confess our sins, and second, that we receive absolution, that is, forgiveness, from the pastor as from God Himself, not doubting, but firmly believing that by it our sins are forgiven before God in heaven.” Luther continues to explain how we should confess all of our sins, even those we are unaware of. Of course we can, and should, always confess our sins directly to God, but God also instituted Confession as another means of receiving forgiveness, and one in which we can hear the Lord’s servants (our Pastors) verbally forgive us.

There are, and should remain, two forms of this Confession.  First is corporate confession, which is what we do in the Divine Service.  This is done as a public profession and so that we can all hear our pastor absolve all of our sins.  It also done in the service before the Lord’s Supper to prepare us to partake of it worthily.  The second is private confession, which should be done for sins that we are acutely aware of and that are troubling us the most. In the article XI of the Augsburg Confessions we learn that, “It is taught among us that private absolution should be retained in the churches and not be allowed to fall into disuse.”

The more I learn the more I realize how Gracious God is to give us so many ways in which he forgives our sins. Since we are poor, miserable sinners we are in constant need of forgiveness.  Through what God has instituted, he promises forgiveness in His Word, washes our sins away, let’s us hold and eat His body for our forgiveness, and has his under-shepherds forgive us directly and verbally. Praise be to God!

The Sacraments in Worship 2 - Baptism

My previous posts have discussed what it means to be a word and sacrament church. As a reminder, a sacrament is a means through which God gives us His grace through a material and earthly element that is connected with God’s Word. Using that definition, the two sacraments are Holy Communion and Baptism.  Last post, I discussed the sacrament of Holy Communion, so this post I will begin the discussion of sacrament of Holy Baptism.

The word baptize in Greek essentially means to wash with water. In the sacrament of Holy Baptism, we believe teach and confess that we are washed clean of our sins and are reborn and renewed in Christ (Titus 3:5). We receive the actual gift of eternal life (Mark 16:16) through the water combined with God’s Word (Titus 3:5)! When we do this, we are also drowning the old Adam and are baptized into the death of Jesus (Romans 6:4).

Why do we baptize infants? Since baptism is a means God uses to give us the gift of faith, our age has nothing to do with it. Anyone, of any age, can and should be baptized.  Everyone, including infants and children, are sinful and in need of redemption by God’s grace, through faith, which is given in baptism. In the great commission (Matthew 28:19), Christ tells us to baptize all nations, and children are included in that. In fact, Jesus specifically invites little ones to come to him (Luke 18:15-17). We know that infants can be given faith because the unborn John the Baptist had faith and leaped in his mother’s womb when he heard the word of God (Luke 1:41-44).

So, once we are baptized are we done? By no means! The great commission and the rest of the Bible always puts teaching alongside baptism. As I discussed previously, we daily need to be learning and growing in the faith by being in the Word. We also daily need to return to our baptism both in the continual renewing of our faith as well as to look back on it as assurance of our salvation. Our Baptism is always there for us to point to and know that we are saved! What a wonderful gift of God!

The Sacraments in Worship 1 - Holy Communion

In my first post on worship, I discussed how we are a word and sacrament church. Last post, I discussed the Word, so today I am beginning the discussion of sacraments. First of all, a sacrament is a means through which God gives us His grace through a material and earthly element that is connected with God’s Word. Using that definition, the two sacraments are Holy Communion and Baptism.  Today, I will discuss the sacrament of Holy Communion.

In Holy Communion, we believe teach and confess that we receive the actual body and blood of our Lord and Savior, Jesus Christ, in, with, and under the bread and wine. When we do this, we receive the forgiveness of our sins (Matthew 26:26–28; Mark 14:22–25; Luke 22:14–20; 1 Cor.11:25). This makes Communion a means through which God gives us His grace.

 

We also believe that those who commune together at the same altar are declaring publicly they are united in doctrine, or teaching. During Communion we have fellowship with God, but we also fellowship with each other, because those who eat together are one body (1 Cor. 10:17, Acts 2:42). This public profession of unity is a great and wonderful thing!

Since the distribution of Communion is so wonderful, why do we practice close, or closed, communion? Those that are not in doctrinal unity, are living in sin, or do not recognize the body and blood actually “eat and drink judgment on themselves”. Some even became weak, sick, or died from doing so (1 Cor.11:26–30). Therefore, denying some is merciful and done out of love for our neighbor, so as to not give them something that is harmful to them.

Lastly, it is clear from scripture and early church writings that Christians met around this sacred meal, and that they practiced communion whenever they got together. Since it is a means of forgiveness and grace, as well as a public profession of their faith, why would they not do it as often as possible? In fact, since the marks of the Church are the word and sacraments, we should partake of communion as often as the Gospel is preached. That is why I thank God that he instituted the sacrament!

*Addition:

Keeping The Word in Worship

Last post I discussed what we do in worship and how the things we do in church are either to strengthen our faith, or forgive our sins (or both). The things we do are either a sacrament (baptism and communion), or they proclaim God’s Word.  That is why we are a Word and sacrament church.  Those are the means of Grace. I also discussed how all that we say, pray, or sing during worship is simply repeating back what God has already told us, which is His Word. This post, I will focus on the Word.

Unfortunately, some churches have begun “watering down” the hymns they sing by taking out Biblical truths that make them uncomfortable, such as God’s wrath, or even the Trinity. Since the point of singing in Church is to convey God’s Word, all of God’s Word needs to remain in the songs, both law and Gospel, even if it makes us uncomfortable.  What songs are sung is not a matter of our preference, because we are to be conformed to prefer what God prefers, which is His truth in its entirety.

Likewise, some churches have “watered down” the creeds into generic “statements of faith” that people of many religions can agree with. Others have diluted the confession to statements about trying to do better, so as to not offend people by proclaiming the depths of their depravity, thus lessening the power of the Gospel message as well. Many churches have simply discarded creeds and confessions all together, to avoid the issue.  However, avoiding God’s word is not good, right, nor beneficial.

Jesus taught us that through our prayers we proclaim God’s Word as well. When we praise God, we are saying what He has said about Himself, so that is easy to see. What about petitions though, when we ask God for something? Not only is that proclaiming God’s Word, but He always answers “yes”. I used to think God sometimes answered “no” to prayers for good reasons, until corrected by a pastor. When we ask for our daily bread, or forgiveness of our sins, or pray “Lord have Mercy”, it is no more than asking for what God has already promised us, so he says yes.  When we faithfully petition God for other things we pray that God’s will be done and he answers yes, that His will is and will be done.

We call ourselves Christian after Jesus Christ, who is the one all of scripture is about (Luke 24:27,44). Indeed, Jesus is the Word made flesh (John 1), showing that as Christians, the Word of God must be preached and taught. This is why we proclaim sola scriptura, scripture alone, along with the reformers.

Attributes of the Bible:

• Inspired (written by God through men)
• Innerrent (has no errors)
• Infallible (is incapable of not being completely perfect)
• Efficacious (is powerful, it does and causes what is says)

It is also:

• Necessary
• Sufficient
• Clear
• Authoritative

What is worship?

After informally studying theology for many years, I began to realize that I knew little about how the church puts it into practice, so I decided to investigate it this Lent. Looking into what worship services are, seemed like the logical first step, so the first question I asked was “What does worship consist of?”, or, "What do we do during worship?" The answer I found is that worship is where Christians gather together and the gospel is proclaimed (Mark 16:15), the Bible is read, and what it says/means it taught (1 Timothy 4:13); sinners are baptize (Matthew 28:16-20), take communion (1 Cor. 10:16-17), confess our sins, pray for one another (James 5:16), sing hymns and spiritual songs (Colossians 3:16), and encourage and stir up fellow Christians (Hebrews 10:24-25). I also learned that, from the above list, the mark of the true Church is where the Law and Gospel are proclaimed in purity and where the sacraments are rightly administered (AC VII; Psalm 149:1).

Now that I knew what happens during worship, I asked, “Why? What is the purpose?” To begin to better understand what worship is, I looked at some common misconceptions and tried to explain what worship is not. Former LC-MS president, Dr. A.L. Barry wrote, “When we are gathered for worship, we are not contemplating some far-off Christ or meditating on abstract concepts, or pondering various principles for living. Neither are we in church to be amused or entertained. Neither are we there to offer God anything.” Indeed, we have nothing of value that we can offer God, since all that we have is from Him. All that we say, pray, or sing during worship is simply repeating back what God has already told us.

So, now that I knew what the purpose of church service is not, “What is it?” As Dr. Barry wrote, “The main purpose of worship is to receive God’s gifts.” What are those gifts? Dr. Barry continues by writing that doing the things we do during service, “is how our Lord gives us forgiveness, life, and salvation.” That is why it is a divine service, because God serves us. Not only that, but when we gather together, God is there with us to personally give us those gifts (Matthew 18:20). What a wonderful and joyous opportunity for us! What, then, should our attitude be during worship? Thankfulness, reverence, and awe (Hebrews 12:28). Every Sunday, when we come to church we receive those most amazing gifts from God Himself!

"Faith lets God be God & humans be human. It accepts God's claim on our lives. It lets God do his proper work & be the Giver that he is." -Kolb