Heb. 9:1-5:11-14
Symbols are an important part of our
lives, whether we are conscious of them or not, and that is certainly
true of our Christian faith. My dictionary defines a symbol as
"something that stands for or suggests something else; a visible sign
of something invisible."
For example, the flag of our country is a symbol. The flag itself is of
small intrinsic value, but it represents a host of emotions. Whether it
is at a game, a parade, the loggers' sports day or watching the RCMP
mounted review, I find I cannot look at the flag without getting a lump
in my throat. That flag says "this is my country- unique and beautiful"
and as Chris and I have traveled the world, we revel in the uniqueness
of that flag, which stands out wherever it is flown. Another example of a symbol is the
skull and cross bones. Children learn at an early age that is a
symbol that stands for poison or danger. We could go on and on, you
know of which I speak, but for today I want us to concentrate on the
symbols of Christianity, and even more specifically the symbols that
are present right here in this Church.
It is significant that there are
symbols here, because this unit in which we now worship and have for 42
years is, in reality, the Christian Education Unit. It was built and
dedicated in 1963- built by Martin Halvorson, Harv’s father and Grace's
father- in- law, and many volunteers for a cost of $38,000. The intent
was that a sanctuary would be built to the south, about where Trinity
Hall is now, and a wing that would have class and meeting rooms in it
would join the two. I hope that dream never dies, and that
someday it becomes a reality.
Well, back to this building; when you
enter this room, the first thing that strikes you, other than the fact
that you enter in the middle of the worship area, is that there is a
centre aisle. When you come to a pew, your eyes are almost focused down
that center aisle to the communion table and behind that the cross. That focussing is not by
accident. There, before our eyes, the essentials of our faith are dramatically
symbolized. The cross is large and dominant, and what is key for us is,
it is empty. Ours is a cross of victory and resurrection. There is no
body, because Christ is alive.
In Roman Catholic Churches, the body is on the cross. It is
called a crucifix, because suffering is an integral part of the Roman
Church’s faith emphasis, and one’s faith is deepened and made real by
the suffering servant, who gave his life for all; and more, it is the
Church that dispenses this gift of grace. In Greek Churches, Christ is standing
before the cross, and has two objects under his feet. One foot
stands on top of sin and the other on top of death. The theme here is
Christus Victor- Christ is victor over the two greatest realities of
the human experience. Our emphasis is victory, triumph, joy-
Christ has conquered all evils and is risen and alive; hence the cross
is empty.
In front of the cross stands the
table, and it is a table, not an altar. An altar is an area
where, symbolically nowadays, a sacrifice is made. During the
Mass in the Roman Catholic Church, for example, Christ is symbolically
re-crucified, and the elements become his flesh and his blood.
That process in the Roman Church is called transubstantiation, and the
miracle occurs during the service of consecration of the
elements. Ours is a
table about which we gather to share in the elements of
remembrance. Christ asked us to do this; “in remembrance of
me.” But it is a table; we can get around it, and we can move it.
In many Churches, it is on the main floor level, to symbolize our
common oneness in fellowship. Together as a body, minister and
believer alike without distinction share in the mysteries of our faith. When we are not celebrating
communion, the table has on it an open Bible. It is the Bible upon
which our faith is proclaimed and based. Each believer has equal access
to that book. Each believer has the right of private interpretation of
the material that is present in the Bible. Your interpretation of the
Bible is not dependent upon the minister’s understanding, or the
Church's interpretation. To be sure, we have clergy who are trained to
explain, and hopefully bring insights to your thinking, but the clergy
are not to force you to believe something that you find hard to grasp
for yourself. That is why Bible reading is encouraged. Also on the table are two
candlesticks. Together they represent Christ the light of the world;
and there are two, because they symbolize the dual nature of Christ,
namely his divine and human nature. All of this is before your eyes-
central for your viewing.
When you sit down and listen to the
music of prelude, drink in all that this means. It is central, and
symbolizes why we gather. We
are an Easter people. We believe in victory and joy. There is no reason
for Christians to be gloomy or dull. The front of this Church speaks of
joy and victory, and I don’t think you can look at this worship area
without feeling joyous and uplifted.
In a building such as this, the room
we are in is called a sanctuary, and the area where I am standing and
where the choir is, is called the chancel. It is elevated, so that
those who come here rise up to represent God. In very large
cathedral-like Churches, for
example Timothy Eaton
Memorial, or Christ Church Cathedral in Vancouver, the area where
people sit is called the nave. The area where the choir sits and the
pulpit and lectern are located is called the chancel and the area
beyond, which is elevated once again and where the table or altar is
and the symbols are is called the sanctuary. It is often gated, and
surrounded with a small fence that frequently has before it cushions
for kneeling to receive the Eucharist or engage in prayer.
Here, we have an imposing pulpit, the
area from which the word is read, expounded, and hopefully explained.
In liturgical Churches, the lectern from where the Bible is read is on
the left side of the congregation, or the right side of the chancel and
the pulpit; where the word is proclaimed is on the opposite side- but
many Churches reverse this setting.
The crest of the United Church of
Canada is a very interesting symbol in itself. As you look at it, the
red cross in the middle is the Greek letter “Chi” which stands for
Christ. In the top quadrant is the descending dove, which is the symbol
of the Holy Spirit; it has been associated with the Methodist Church,
and their emphasis on the Holy Spirit. In the left quadrant is the open
Bible- the main emphasis of the Congregationalists, who proclaimed that
individuals get their bearing and direction through the scriptures,
which are free to be read and through which we receive spiritual
freedom. The burning bush on the right is for the Presbyterians. It
represents the burning bush that Moses encountered; the bush, which
burned but was not consumed, and it speaks of the indestructible nature
of the Church. The three
upper quadrants are the three major faith persuasions that came
together in 1925 to form the United Church of Canada. The bottom
quadrant has the Greek letter Alpha and Omega intertwined. The letters
are the first and last letters of the Greek alphabet, and as such refer
to Christ, the beginning and the end. It is, I think, a great crest,
that tells a great story of three denominations setting aside their
specific emphases to join together in the common ministry of being
disciples of Christ.
Numbers are an important part of
Church symbolism. One is the number for God and monotheism. In many
Churches you see a single spire, which alludes to this symbol.
Often the spire is topped with a globe, representing the world, or a
cross, representing the saving nature of Christ, or in the east a ship,
symbolizing the coming of the Pilgrim Fathers in their pursuit of
religious freedom. We
have already talked about the meaning of two; the divine and human
nature of Christ. Three is the Trinity number and in many Churches is
predominant in wallpaper, woodwork, or banners. Four is the number for the world. Many
Churches have a tower instead of a spire. The tower has four sides,
east, west, north and south, and it means that the whole world can
worship there. Cathedral-like churches usually have four doors as
entrances to the nave, symbolizing the same. Five is frequently found in churches
that have candelabras, usually two banks of five candles each. The
number of five refers to the five wounds that were inflicted on Christ
as he was on the cross. Six,
as we stated last week, is the number for creation and seven is the
Jewish number of perfection. Most synagogues have seven-branch
candelabras. Many Christian Churches also have seven-branch candelabras
for the same reason, perfection, because seven is the combination of
the trinity number three and the world number four. Lastly, eight is
the number for re-creation or new birth, and it is found on most
baptismal fonts.
Colours are also very important,
especially since they coincide with the liturgical seasons. Red is the
colour of theology, the blood of martyrs and the colour for the Holy
Spirit. It is worn on Pentecost, Reformation Sunday and often at
Ordination where the choice is either Red or White. It is frequently
seen in the robes worn by clergy. Blue is the colour of expectation or
coming. It is worn during Advent, to symbolize the coming of Jesus and
the coming of the Kingdom.
Violet or Purple is the regal colour, symbolizing the Lordship of
Jesus. It is worn during the Sundays of Lent, starting with Ash
Wednesday and ending with Maundy Thursday. It usually has symbols of a
cross or a crown of thorns on the paraments. Green is the colour for eternity and
dependability. It is the earth colour, and it is worn for the longest
period of any of the colours. When there is no special emphasis, green
is worn. It is also frequently worn at funerals, signifying eternality
(like the evergreen trees that do not become barren of foliage). Brown, which is seen in many
Churches and is worn by some clergy members is the colour of service,
like St. Francis of Assisi.
White is the colour of purity and celebration. White is worn during the
Christmas season and the Easter season. It also worn at many
ordinations and at many weddings, though with multiple weddings and
relaxed attitudes about co-habitation now a reality, its meaning of
purity has a lessened impact.
Lastly, on this matter of symbols are
the vestments that I wear. Firstly, I wear a collar during services of
worship because to me, it signifies that during this time I am
representing our Lord in a
special way. It helps my
attitude to be garbed differently than during the rest of the week. I
also wear a pulpit gown. There are many different styles, but I use the
Geneva gown for two reasons:
Firstly, this is the gown of Calvin, Huss and other reformers in
Geneva, who led in the reformation that reemphasized the Christian
faith, freeing it from the tyranny of ecclesiastical domination and
opening it up for lay understanding and participation. Secondly,
it represents the attitude of these reformers who held to the
importance of preaching, which I believe is still a very important part
of our emphasis and worship experience. Like many other Ministers, I wear a
stole, which is the symbol of obedience to Christ, in the same manner
as an ox wears a yolk. The saying is, when a stole is worn by one
ordained, it is a symbol that they are yolked to Christ. The
stoles, which have many designs and symbols in them, always coincide in
colour with the colour of the liturgical season.
We could go on and on. I looked up
Church symbols on the Internet this past week, and I found 34 pages of
them. Whenever a person or a group of people finds something that
points them to God, they have a meaningful symbol. The important point
to remember is that symbols point to God, or to some understanding of
God. They are not valuable in and of themselves, neither are they to be
revered and venerated except as avenues to enhance our worship of the
Almighty.
My hope from this morning's exercise
is that when you enter this sanctuary, you will recognize that it is
here for a specific purpose. When you come in and sit down, you can
worship simply by looking at the symbols that are apparent and
remembering what they mean. When the music of prelude begins, that is a
signal to cease from conversation and begin the act of preparing
yourselves for the worship of God. Symbols can assist in that process. Seen is this light, worshippers
should understand that the worship service begins before the appointed
hour. We gather to greet each other whom we see all too seldom. We then
sit down to listen to the music and to prepare ourselves for an
encounter with our Lord. All of that is missed if you skip in
late and start with whatever part of the service is underway.
We need symbols, because our God is
beyond our comprehension yet is the one in whom we live and move and
have our being. They are not essential, but they are helpful, and if
they enhance our attitude toward worship, deepen our faith, and
challenge our lives, they have done their work.