Sabbatical Reflections - Nat'l Cathedral & General

Late entry:

On Sunday, July 13, we considered going to worship at the National Cathedral, but instead, we returned to Luther Place Memorial Church, Washington D.C. Here's a couple pics:

Why? Because we wanted adequate facilities (i.e. a nursery) for our children, so that they could be with us up to the children's message, and then join us again for Communion. The Nat'l Cathedral isn't geared for this! hmmm...

I'm glad, actually. It was good to return and see what was consistent from our first visit, and also to hear the intern pastor (the "vicar") preach. Very good! One consistency, and something worth noting: both times, each preacher used characters featured in their stained-glass windows. When we first visited, it was Dietrich Bonhoeffer; last Sunday, it was the young joyful looking sower of the seeds. It's a reminder to preachers: use the art and elements that the people see around them every week to help shape their spirituality. It's also a reminder to leaders and churches, surround yourself with classical, biblical, and contemporary images so that the Bible, the message and the people can see and make use of these connections.

After lunching, we visited the National Cathedral (click) as tourists. Denominationally, it is an Episcopalian church. What I really liked was the fact that--as suggested above--the stained glass, the art, the memorials, statues, and even the gargoyles placed classical, Biblical, and contemporary images, figures and art alongside each other. It featured some of our national history, images of creation. (One of the stained glass windows features an actual small moon rock from the Sea of Tranquility - click to see.) There were beautiful long banners of contemporary art in simple colors flowing down the main support columns in the nave.

I enjoyed touring with Mac (3.5 years old) and asking him what these and other art looked like to him, i.e. "An airplane blasting off." When we went way up to the east altar(s), he knelt at each and then turned and stood like a tour guide, as he explained to everyone around him how the bread and the wine are given out here, and how you should walk and hold your hands and receive, and how that guy up there is Jesus and over there is an angel, and what she is doing, etc.
On the downside, I noticed accessibility wasn't great for people in wheelchairs or parents with strollers. The ramp access wasn't clearly marked, around the side and a relatively unattractive entry compared to the entrances welcoming the "normal" folk. The ample gift shop was down some steep stairs. Moreover, many of the separating markers for sacred spaces, or special seats were all there and modeled after the preceding cathedrals of Europe. Still, it was a very impressive and enjoyable visit!

Some things that I'm becoming more convinced of --

Respect for our worship spaces is a good thing. Inaccessibility is not; it needs to be eliminated. Granted: many of the spaces we've been visiting are--not only churches--but also historical and tourist sites; they need the protection of ropes and signs that say, "off-limits" because of those who don't care, or don't know how, to be respectful of sacred spaces. On the other hand, so many of the European cathedrals separate their "real" altar from the people by a chancel rail and pulpit platform, followed by a gate behind which are the choir stalls, followed by another gate/rail, followed by the seats reserved for the royalty. This is a long way from the design of the original church basilica, which were modeled after secular shopping halls and public buildings, ideally built for progression.

Yes, there was an intended movement in the original cathedrals toward greater mystery (respect, awe). Speaking generally, before 1000 AD, but after Constantine made it the national faith, worship began near the entry, around a large baptismal font. Before worship started, this was an appropriate place for conversation, greetings, welcoming one another, catching up.

The worship might begin with a general welcome by the presider, and an indication of what was to follow.
Around the font, an actual Baptism, or a reminder of the meaning of these waters began the worship and progression, with music or songs to help lead them throughout the progression.
Usually, instrumentation included lute strings (what we might call guitars) and/or flutes--a sort of "praise-band"--with singers. (It would be a long time before adequate organs or pianos would be built!)

The assembly would then literally move from around the font, or at least turn, deeper into the hall where the Bible was read and the preacher would respond with a message--usually from a small scripture table (not a podium/pulpit. In many ways it was meant to reflect the table of Holy Communion, i.e. the Word-feast of scripture and sermon, followed by the Word-feast of the sacrament).

The Creeds, though well-known, and used and recited in catechesis, were not commonly a part of worship until well after 1000 AD. Rather, this was the time when people would offer the exchange (kiss) of peace--in reference to Christ's guidance that before bringing their gifts to the altar, they should make sure there was no enmity between them. As they exchanged this peace, they were moving further toward the Communion Table, bringing and presenting their gifts of food and money for those in need, as well as the bread and wine which was all placed on or near the Table. They would gather in a semi- or full-circle around the Table. (It was--in the earliest stages--purposefully modeled after a "table" and not a sacrificial "altar," even though the connection of Christ's sacrifice which fulfilled all altar sacrifices was made... So, the quick progression toward a more substantial "altar" is understandable.)

Over all these gifts and elements, the presider would pray--on behalf of, and possibly including/leaving room for, the people's prayers. After recalling Jesus' own words, commands and promises over the meal, the bread and wine was distributed to all initiated Christians.

After this, they quickly disbursed. Some worshipers (the original acolytes) were charged by the presider with bearing the food, gifts, and/or the remaining communion elements to those needy, sick or unable to attend that Sunday morning's worship.

This progressive movement dissolved in the Western churches. The separation of the masses from the Communion altar and eastern end was modeled after the special favors and division of the royalty from the masses, and modeled after the kind of dignity they felt would honor the King of kings. More and more, church interiors began to resemble castles and homes in which your access to the private royal rooms depended on your social standing.

AND (as Dr. Sam Torvend mentioned a few months ago in our adult forum) there was the addition of PEWS! which successfully "nailed people to their seats," whether standing or sitting at appropriate times. If you were unlucky enough to be a "normal" person, you could hardly hear, or see, or be a part of what was actually happening around the altar during what was supposed to be--at the same time--BOTH mysterious AND intimate. (Praying the rosary, and a number of other traditions, began as grass-roots ways of worshipfully biding-time during the Communion!)


The point of all this is--we should respect our sacred spaces--but, in my opinion, inaccessibility to the building, the font, the scripture table and pulpit, and the Communion Table should be eliminated wherever we can (with proper education, patience, time, understanding, etc.). Many churches are reconfiguring their seats around all these elements to do this.

A good example we saw was St. Giles Cathedral in Edinburgh, Scotland. They reconfigured themselves in the 1800's! The font was at the entrance, with enough space for the congregation to stand around during a baptism. Both pews and chairs were placed in a horseshoe pattern around the lectern, and massive pulpit and the large covered Table, which was under the main dome and just about dead-center in the sanctuary.


Liturgically, there should be good use of appropriate time and permission for people to talk and greet, and then--using gestures, silence, and helpful words--we progress through these four simple parts of the liturgy: Welcome (an explicit time to gather, converse; it's not normal to walk into anyone's house--not even God's--without a time of welcome!), Wash (confession and baptismal promises of absolution, or an actual baptism), Feast (the Word-feast of Scripture, Sermon, Offering, Prayers and Communion), and Freedom (the sending of God's renewed disciples into the mission field of the world).