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Pulpits

17

In 1800, Alexandria, Virginia is a busy little harbor town, with nearly 5,000 people living here.  Large quantities of agricultural products—wheat, flour and tobacco, are brought here from farms out in the Virginia countryside, and shipped from Alexandria to ports throughout the world—the West Indies, Portugal, Spain, as well as domestic ports in New England and New Orleans.  Likewise, cargo-laden ships arrive down at the riverfront bringing in rum from Antigua, coffee from Puerto Rico, wine from Lisbon and products from factories in Great Britain.  What’s more, by 1810, Alexandria ranks third nationally in the production of refined sugar,[1] an important commodity that feeds a hunger for sweet things both here among our own people as well as those in distant ports.  The capital city of our new nation is being constructed just up the Potomac River.  In fact, in 1801, Alexandria officially was ceded by the Commonwealth of Virginia to help form part of the area designated as the District of Columbia.  In ten short years—between 1800 and 1810, the population of Alexandria increases by nearly 50%.  So obviously, this is a thriving place to be--intimate in scale, but cosmopolitan in breadth, as well as industrious by nature.  The future is bright here in Alexandria, the prospects are limitless and optimism abounds.

But unfortunately at this point in time, the same cannot be said about the state of the Episcopal Church in Virginia; because by 1800, the Church here is in ashes—a drastic change from the not-so-distant past.

It was only 25 years ago, prior to the American Revolution, that the Anglican Church—the predecessor to the Episcopal Church, it was the established church here in the colony of Virginia.  For generations, it served as the authorized and recognized body of Christian worship in this colony, an instrument of the British Crown.  To hold political office in Virginia, you must be an active member of the Anglican Church.  All citizens—whether or not you subscribe to the practices of the Church of England—were taxed by the legislature to support the efforts of the Church.  This public money was used to buy land, build churches, pay the clergy, and make provision for the poor and disadvantaged in our local communities.  Needless to say, those who were Presbyterian, Baptist, Methodist and other faith traditions not officially recognized by the Crown—they were known as “dissenters” and bristled at the thought of being taxed to support a church they did not attend.

So in 1776, with the Declaration of Independence and the outbreak of Revolution, the Anglican Church in the former colonies, and particularly here in Virginia, was thrown into complete turmoil.  No longer were we connected to the Church in England, which, in and of itself, may not seem such a bad thing.  But, as a hierarchical church, it meant we didn’t have a system in place to govern ourselves.  Traditionally, we are a church who relies on the governance of bishops, and we had no bishop in place in this country.  Our source of income, which had been based upon tax revenue, was now cut off.  We had no established means of educating and ordaining our clergy.  Dissenters are calling on the new Virginia Assembly to confiscate all our property which had been bought and built with public money.  Our Disestablished Church is scrambling to save itself as its institutional foundations crumble.  Yet at the same time, we are struggling to re-define ourselves for a future and mission we cannot clearly see.  In 1799, there are at least 59 parishes with clergy in Virginia.  But by 1814, that number drops to 19.  Obviously, the beginning of the 19th century is a depressing time for the Episcopal Church in Virginia.  It is said, “The older generation found it difficult to shake off the sense of loss or to imagine a new and different church.  Some still hoped for a return to state support….”[2]  In this period of darkness and confusion, the question facing the Church is, “Who are you?  Are you are an heir to the defunct colonial church of the past or are you going to be a new Christian denomination shaped in the spirit of this bold and exciting, young republic?

This is the context, the setting, into which St. Paul’s Episcopal Church is born.  It’s here, that St. Paul’s comes into being, as a provocative, inspirational answer to this important and challenging question.

It begins on Sunday morning, Oct. 15th, 1809.  The Rev. William Lewis Gibson, the Rector of Christ Church, Alexandria, suddenly resigns his position from that parish.  He does so because of the extreme criticism he receives over his choice of clerical garb and the style in which he preaches.

At the time in Virginia, the established tradition is for clergy to wear a black cassock while leading worship—an austere expression of the “low church” Anglican piety prevalent in this part of the world.  Even though prior to his arrival at Christ Church, Mr. Gibson made it clear to the Vestry he intends to wear a white surplice over his cassock, to which they reluctantly agreed.  But many in the congregation are offended by this expression of “pomp and ceremony” that runs counter to their Protestant sensibilities; so much so that a prominent member of the congregation walks out of the church in protest.  Likewise, Mr. Gibson hears complaints that his sermons are too abrasive, that they are delivered with too much frankness, contrary to the more subdued and reverential sermons to which the congregation is more accustomed.  And as a result, Mr. Gibson decides that Christ Church is not the place for him and so it’s time to move on.  And with him, approximately half of the congregation follows to establish what becomes St. Paul’s Episcopal Church.

For many, a move like this may seem somewhat ordinary; new congregations have split off from established congregations for years and years.  But for the Episcopal Church in early 19th-century Virginia, this move is unprecedented.

That’s because for the previous two centuries, as the Church of England established itself in the colony of Virginia, it followed the traditional pattern of dividing the landscape into a series of parishes.  For any given geographical area of land, it was viewed as one parish/one church/one congregation.  If the population increased in a part of the parish that was a significant distance from the original “mother church,” then a “chapel of ease” was constructed.  But that congregation remained part of the “mother church.”  The unity of the parish remained intact.

A case in point is the “chapel of ease” constructed in Alexandria in 1753.  At the time, it was part of Truro Parish, with the “mother church” being Pohick, 15 miles away.  As the population grew in this part of the colony, Truro Parish was divided and the northern portion became Fairfax Parish, with the Falls Church as the “mother church” and the chapel still in Alexandria, which would become Christ Church.  Consequently, Christ Church is recognized as the established place where Anglicans in Alexandria worship.  Options are not available.  It’s an approach that represents a very “top-down” strategy of governing the institutional church.

However, when St. Paul’s Church comes into being, it’s not a product of the institutional church.  It’s a “grassroots” movement.  In fact, it’s the first instance in Virginia when a separate, alternative Anglican congregation is created within a given community that already has an established congregation.  In other words, by the very act of its birth, St. Paul's establishes a new way of being church that breaks with traditional Anglican practice and now offers people a choice.  A bold move that undoubtedly raised a few eyebrows among long-time Episcopalians in the Old Dominion.

During its formative years, St. Paul’s is fortunate to have inspiring clergy to help chart its path forward.

Of course, the Rev. William Gibson is instrumental in the very beginning, but in two years, he leaves in 1811 to return to Maryland.

In 1812, the Rev. Dr. William Holland Wilmer is called to be rector of this fledgling congregation.  Under his leadership, St. Paul’s “experiences a period of great growth and prosperity.”[3]  In reading this man’s biography, it’s a wonder he even finds time to sleep!

Dr. Wilmer is an impressive young man with boundless energy and creative ideas.  Ordained a priest just two years earlier, he is one of a small band of evangelicals who come to the Diocese of Virginia at this time, determined to raise the Church up from its broken state.

Once installed as rector here at St. Paul’s, Dr. Wilmer immediately is elected to the Diocesan Standing Committee.  Along with his fellow evangelicals, he refuses to support the newly-elected Bishop John Bracken because they believe it’s time for younger and more inspired leadership.  They work behind the scenes to find an alternative leader and pressure Bracken into resigning his election.[4]  In his place, Dr. Wilmer and his colleagues push for the election of the Rev. Richard Channing Moore as the next bishop, whom they proclaim as “the kind of forward-thinking person Virginia [needs].”[5]

Not only is Dr. Wilmer influential in the Diocese, but his ministry extends to the larger Church as well.  In 1815, he is instrumental in establishing St. John’s Episcopal Church at Lafayette Square in Washington; and even serves there as rector for two years while he simultaneously continues to serve here at St. Paul’s.  In 1817, Dr. Wilmer is elected president of the House of Deputies for the entire Episcopal Church, only seven years after ordination, the youngest person ever to serve in that role.

Back here at St. Paul’s, Dr. Wilmer works diligently to grow and strengthen the congregation.  So much so, that in 1817, the church outgrows the small meetinghouse on Fairfax St. where it worships and needs a new, larger place of worship.

Keep in mind, the traditional approach to building a church at that time was to hire a local builder and ask him to put up a simple brick box.  Some builders were sophisticated enough to refer to architectural pattern books, that were popular at the time, and plug some decorative doorways, windows and other elements into the box to make it more attractive.  But in the end, the final result still was a basic brick box built for preaching.

Rather than turning to a local builder for a predicable box church, Dr. Wilmer encourages the St. Paul’s leadership to think outside the proverbial box and act differently.  And do they ever!  In what certainly can be characterized as unconventional and some might say audacious, St. Paul’s hires the first and most prominent architect in the United States at the time—Benjamin Henry Latrobe.  A favorite of Thomas Jefferson, Mr. Latrobe is actively involved in the design of a number of prominent buildings in the new Capital city—the U.S. Capitol building, the White House, Decatur House, St. John’s, Lafayette Square, Christ Church, Capitol Hill; along with important buildings in other major cities—the Roman Catholic Basilica in Baltimore, the Bank of Pennsylvania building in Philadelphia, and the Customs House in New Orleans.  Latrobe is a conspicuous, progressive choice to make, signaling that St. Paul’s is eager to embrace the future and assuring the new building where it worships will be a landmark on the streetscape of Alexandria, even, perhaps, the entire country.

Not only does the choice of Latrobe as architect for the new church grab attention, but the design of the building is eye-catching as well.  For 300 years, since the start of the Reformation, Protestants have steered away from anything in the life of the church that brings to mind the medieval church and the abuses which took place then—particularly church buildings in the Gothic style.  Protestants in Europe preferred to build their new churches in the Classical-Revival style that recalls the glories of ancient Greece and Rome— a time of presumed purity before the onslaught of corruption that tainted the Roman Catholic Church.  St. Paul’s Cathedral in London is an example of this school of thought.  Also in England, the Georgian style—a derivative of Classical-Revival—is widely popular and its influence extends to these shores, as we can see in the building fabric of Christ Church, here in Alexandria.

In fact, Latrobe is well-known for his mastery of the Classical-Revival style.  His designs are celebrated for their simple elegance, their noble, uplifting spirit.  Any sense of darkness and mystery is removed, the spaces are enlightening and inspiring, encouraging its inhabitants to see the theoretical in the world round about them.  Latrobe’s design of St. John’s/Lafayette Square encapsulates his skills with the Classical-Revival.

But with the design of St. Paul’s, Latrobe departs from his preferred and predicable style of Classical-Revival.  Here, he designs one of the first churches in the United States in the Gothic-Revival style.  Collaborating with Dr. Wilmer, the two actually succeed at “turning the tables” on conventional thought and capitalize on the associations the Gothic style brings to mind.  Rather than shy away from its allusions to medieval corruption, they proclaim the Gothic-Revival style serves to remind people of the passion and fervor of the early English Church—a “high-water mark” when Christianity permeated all aspects of peoples’ daily lives.  The design of the main façade, with the three lancet arches rising to the full height of the building, provides a monumental scale similar to the great cathedral at Peterborough, and signals that a new era of Christian influence is underway in this new republic.

The interior of St. Paul’s is shaped around the prominence of the spoken word—the proportions of the worship space are as wide as it is deep to allow the congregation to gather as close as possible to the preacher in the pulpit.  Remember this is a time when Morning Prayer is the principal form of worship, not Holy Eucharist.  Of course, an altar is present, but the pulpit is centrally-located and dominant in size.  The space is open, originally envisioned to be without piers and columns, or the gallery overhead to interfere with peoples’ experience of the sermon and the transformative power of the word of God.

From the unapologetic use of pointed arches, to shunning the tradition of exposed brickwork in favor of the more sophisticated practice of scored stucco to simulate blocks of stone, Latrobe’s design of St. Paul’s makes a dramatic break with the Georgian architecture of the past and points the way toward a new, confident age in church architecture—the Gothic-Revival age, arguably the most influential and widely-accepted style of church architecture in western Christendom for the next hundred years.  It’s a bold statement by a breakaway congregation who refuses to think of itself as second-class in any form or fashion.

But the precociousness of St. Paul’s doesn’t stop here.  In 1819, Dr. Wilmer continues to develop creative ideas to rebuild the larger church beyond the walls of St. Paul’s itself.  In August of this year, he establishes the Washington Theological Repertory—a monthly journal that reaches out to scattered Episcopalians throughout Virginia and the church beyond.  It publishes serious theological discussions, poetry, memorials, and notices of church activities from all over the country.  In 1835, it is replaced by the Southern Churchman, a weekly journal that relocates to Richmond and serves the Episcopal Church for well over a century—until 1952.[6]

In addition to his publishing endeavors, Dr. Wilmer is determined to establish a suitable institution for the education of future Episcopal clergy.  The College of William and Mary, founded in 1693, had provided a divinity school for aspiring Anglican clergy.  But since the American Revolution, it discontinued this course of study.  In 1820, the College tried to revive the school, only to fail.  The only other functioning Episcopal seminary in the US is General Seminary in New York, founded in 1817.  But evangelicals are suspicious of its “high church” leanings and want a place of learning closer to Virginia.

In 1818, Dr. Wilmer takes the lead in organizing ”The Society for the Education of Pious Young Men for the Ministry of the Protestant Episcopal Church in Maryland and Virginia,” an organization with a monstrous long name and whose purpose is to raise funds to support theological education for students at a seminary or privately.[7]  After several years of “starts and stops” by the Church to provide a school locally, Dr. Wilmer becomes frustrated and takes the initiative to hold classes here at St. Paul’s.  On Oct. 15, 1823, two professors and fourteen students begin meeting here and their efforts are the genesis of what becomes Virginia Theological Seminary—the largest Episcopal seminary in the United States.

From its birth and through its formative years, St. Paul’s Church redefines what it means to be the Episcopal Church in Virginia.  It’s a hot-bed of new ideas and new ministries!  This church epitomizes the qualities necessary to embrace the future: believe faithfully, act confidently, think creatively, care unselfishly, and live hopefully.  These characteristics are inherent in the nature of St. Paul’s; they are part of its DNA.

 



[1] City of Alexandria website, “Discovering the Decades: 1800s,” http://alexandriava.gov/historic/info/default.aspx?id=28302

[2] Joan R. Gundersen, “Like a Phoenix from the Ashes: The Reinvention of the Church in Virginia, 1760-1840” in Virginia Magazine of History and Biography, Vol. 115, No. 2 (Richmond, VA: Virginia Historical Society, 2007) 219.

[3] Ruth Lincoln Kaye, The History of St. Paul’s Episcopal Church, Alexandria, Virginia: November 12, 1809 – November 12, 1984 (Springfield, VA: The Goetz Printing Co., 1984) 17.

[4] Gundersen, 220.

[5] Gundersen, 221.

[6] Gundersen, 226.

[7] Gundersen, 230.

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11

 “Christianity and sacred space” – this is a concept that is difficult to clearly define so as to embrace the broad diversity of the Christian faith.  Ask an Eastern Orthodox or Roman Catholic and the answer will be very different from that of a Quaker or a Pentecostal.  The primary reason for this is the Christian biblical texts say next to nothing about space and the role it plays in the life of the faith tradition.  Consequently, many Christians would profess there is nothing intrinsically sacred about a particular place or building.  On the other hand, there are a large number of Christians who hold certain spaces to be quite holy and treat them with a great deal of reverence.  So the challenge is – can we find the “common denominator” that bridges this ambivalence and allows the conversation to continue.

I suggest that rather than beginning the discussion by talking about “sacred space” per se, it is more appropriate to begin by talking about “sacred person.”  This is because at its core, “sacred person” is the most significant aspect of Christianity.  And the particular sacred person who draws the majority of attention is Jesus of Nazareth, whom Christians regard as the “Christ,” the Messiah, the Anointed One of God.  For Christians, the person of Jesus is primary and all things “sacred” are defined through him.  The reason for this is that Christians believe that through Jesus the Christ, one is reconciled and reunited with the God of the Judeo-Christian Bible.

To summarize Christianity in 100 words or less, the Biblical tradition teaches that because of disobedience in Paradise – the Garden of Eden, humankind distorted its relationship with God and as a result lives in a dysfunctional state of separation from God.  For Christians, Jesus is the one – because of who he is and what he did – who redeems humankind and restores the fractured relationship it had with God.  As a result, it is important for Christians to know Jesus the Christ and through him come to know God.

Well, the logical question following such a statement is – “how does one come to know God through Jesus the Christ?”  The Christian tradition teaches five ways:

  • By reading and engaging Holy Scripture, which is believed to be the Word of God.
  • For some Christians, receiving the Sacraments, which include Baptism and Communion and are believed to be the material means of God’s favor for humankind.
  • By participating in prayer and worship, which is one’s conscious response to God.
  • By joining in a gathered community of believers, because Jesus is attributed to have said in the Gospel of Matthew that “where two or three are gathered in my name, I am there among them” [Matt. 18:20].
  • And also by giving alms and serving those who are less fortunate, because the Christian biblical texts teach that in serving these folks, one also serves the Christ.

So, in order to accommodate and facilitate these spiritual practices, and by extension encourage the Divine experience, Christians found it necessary to design and build places of worship.  As a result, Christians have come to equate sacred space to places where they have experienced communion with God.

For example, an elderly gentleman once told me of a profound spiritual experience he had back in the 1940s in the days following the Second World War.  While in France, he had the opportunity to visit and worship in Chartres Cathedral.  When he entered the nave, he said he was brought to tears by the quality of light as it poured through the stained glass windows and filled the space.  He said he felt as though the light was entering his body and passing completely through, purifying him of his past failures, illuminating his mind and warming his soul.  Never in his life had he had such a profound experience of God, nor since. And since that time, whenever he is confronted by pain and suffering, he remembers the light of Chartres and an incredible sense of peace returns, allowing him to regain hope and continue with life.

Throughout the centuries, as Christians built places of worship, the shape they gave to their worship space was influenced by their notions of God.  Historically, the expression of two Divine characteristics exerted considerable influence on Christian architecture in all its diversity.  These two characteristics are – that Christians believe God to be both transcendent and immanent.

By transcendent, I mean the God who is responsible for all creation, who existed prior to and is distinct and apart from creation and therefore not constrained by its physicality.  This God transcends the grasp of human intelligence and is ineffable.  Its essence is purity and perfection.  Yet despite such magnificence, the transcendent God calls creation to itself and Christians believe calls them to become different people, transformed people.  That life is to be a journey, represented by stages of spiritual growth, where death is not the conclusion, but a point of transfiguration, when one transcends this material world and is reunited with the Godhead in heavenly bliss for eternity.  This is the God of Salvation and one to be pursued.

By immanent, I mean the God who is present in creation and active in human history.  Christians understand the immanent God as one who makes the Divine Self known in the common, imperfect activities of everyday life.  A God who is humble, approachable and unavoidable.  This is the God of the Incarnation, who is available and accessible in the present moment by all who seek to know it better.

Architecturally, these two attributes of God are represented by two geometric forms: the line and the circle.

The line gives shape to and reinforces the experience of a transcendent God.  One end, which is the starting point, represents the beginning of the spiritual journey, when one recognizes that he or she is living in a state of separation from God and then wants to move closer.  This point is symbolized by the exterior entrance or portal one must pass through to enter the worship space.  The other end of the line represents the conclusion, the culmination of the spiritual journey when one is reunited with God and is symbolized by the altar, the place where communion is celebrated.  Along the line, certain elements are strategically placed to represent progressive stages of spiritual growth:

  • The baptismal font typically is positioned near the entrance, representing one’s acceptance of the faith and initiation into the community.
  • Further along is the ambo or the lectern and pulpit – the place where Holy Scripture is read, prayers are offered, and sermons are given, that represent the deepening of one’s spiritual knowledge and experience as one matures in the faith.

In moving along the line through the worship space, one participates both physically and spiritually in this journey of salvation.  As a result, it is easy to assume the altar is the most sacred place in the entire worship space because it is where communion with God takes place.  Hence, the closer one is to the altar, the greater the degree of sacredness.  And over the centuries, this assumption played itself out in a variety of ways:

  • Architectural embellishment
  • Hierarchical seating
  • Burial placement

The other geometric form, the circle, represents and reinforces the notion of an imminent God.  Rather than manifesting God as an experience one aspires to in the future tense, this form encourages the experience of God that occurs in midst of the gathered community at any given moment.  In other words, the emphasis is less on “doing” and more on “being.”  The focal point of a circle is its center and as a result, the center is the place where all the liturgical action happens.  The altar is positioned here, along with the ambo – the place where Holy Scripture is proclaimed and often the baptismal font.  As a result, the center point becomes the most sacred spot and the community gathers around it in circular fashion, equidistant from the center – representing equality among individuals and unity for the entire congregation.

These two aspects of God, as well as these two building forms, contrast sharply with each other.  Yet in looking at most Christian places of worship built throughout the centuries, one finds attempts to incorporate characteristics of each, but in varying degrees of emphasis.

While many Christians proclaim there is no biblical precedence for defining sacred space, this absence has not prevented some from naming and claiming space as sacred.

Jonathan Z. Smith, a historian of religion, argues “the presence of an indwelling divinity is not something we can ascertain, but the very erection of churches, the development of pilgrimages to the sites, and the reverence with which believers treat the sites have in effect sacralized the churches, imbuing them with sacred meaning.”

In other words, Smith argues that it is humans who declare something sacred, who set an object apart as holy, rather than God.  And this designation is based upon a shared intention, an action and/or perception.

For example: in the medieval Christian church, theologians viewed creation, in its fundamental state, to be “profane,” which is not to be equated with “dirty, impure, or corrupted,” but meaning “an absence of the divine presence, or common and mundane.”  This perception derived from the traditional view of all creation as “fallen,” existing in a state of separation from God.  As a result, part of the work of the church was to sanctify the landscape, “to claim it for Christ,” to make the profane world sacred by invoking the Spirit of God to inhabit and consecrate particular areas of it.  And by this joint venture with the Divine, the earth gradually would be transformed into a heavenly place.  Christians saw themselves as partners with God, assisting God in the completion and sanctification of the world of creation.

This notion helps explain the purpose behind such objects as high crosses on the landscape and walls around the perimeter of cathedral closes, church yards and cemeteries which define the boundaries of sacred precincts and holy ground.  These are clear demarcations of what is sacred from what is profane.

This notion also helps explain the tradition of cathedrals and churches as being places of sanctuary and safety, where freedom exists from aggression, violence and evil, apart from the world of the wicked.  Think of the image of the accused criminal, fleeing persecution, running to the door of the church, grabbing the handle and claiming sanctuary and protection.  Such a place is where the community believed God had jurisdiction above and beyond that of mere mortals.

These medieval distinctions of sacred and profane provided clear and powerful clarifications to the landscape and lives of Europeans whose world was strongly shaped by the Christian church.

But as the Protestant Reformation burst upon the church and challenged many practices of medieval Christianity, notions of what constituted sacred space were broken down, scrutinized, clarified, revised or discarded.  The hierarchical structure of the church was transformed by many communities into a more egalitarian one, so no longer is sacred space the privileged domain of a select few, but accessible to all.

An example: in the sacramental Christian traditions, such as the Anglican Church (of which I am a member), the Roman Catholic, Lutheran, Orthodox, to name a few – the area between the communion rail and the altar traditionally is called the “sanctuary” – the holiest part of a sacred space.  In the more Protestant traditions, the “sanctuary” refers to the entire worship space, including the area where the congregation sits.  For these folks, all of the church is equally holy.

Shifting perceptions of sacred space continue in Christianity, so that today, with heightened awareness of environmental sensibilities and a deepening respect for the natural world, the Christian church gradually is embracing the notion that all of creation is sacred and should be treated as such.

Architecturally, churches are being built that instead of turning the congregations’ attention away from the outside world and focusing inwardly; they now open themselves up to the outside world and invite the beauty of creation to assist in shaping its worship.

Michael Mayne, the former Dean of Westminster Abbey, once wrote, “The sacred has been defined as that to which we have access but which is not at our disposal.”  Perhaps, this statement helps explain the rich architectural heritage of the Christian church and its continuing search for sacred space.

 

Image – “Church of the Minorities II” by Lyonel Feininger, 1926

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03

Back in the mid-1990’s, I left my practice of architecture and set off for seminary in Sewanee, TN.  My first day there, I was met by this bespectacled, gray-haired man who mumbled something that sounded vaguely like an introduction and then he directed me to follow him to his office.  This gentleman was Marion Hatchett, of blessed memory, longtime Professor of Liturgics and one of the people instrumental in giving shape to the 1979 Book of Common Prayer.  When we arrived at his office, Professor Hatchett said to me, “Since you’re an architect, you need to know this.  Read, mark, learn and inwardly digest it!”  He then shoved this paper in my hand.  It is entitled, “Architectural Implications of The Book of Common Prayer,”[1] a paper Professor Hatchett published back in 1985.  From that time forward, until he died in 2009, whenever I saw Professor Hatchett, he would mention something about worship space design – either something he saw he liked or didn’t like (and it usually was the latter!).  Then he wanted to know my opinion about it, with which he often disagreed and proceeded to explain why!  Always the Professor!

Yet, this paper (and I commend it to you) has proved to be very helpful.  In it, Professor Hatchett identifies liturgical issues that are prominent in the ’79 Prayer Book and their correlation with particular architectural elements—concerns many priests rarely take time to think about.  Yet if they did, they might find it would benefit immensely the churches they serve.  This paper was useful for the Church at a time when it was trying to implement this new Prayer Book.  And it still is useful today, as we consider the Church’s progress of incorporating these ideas over the course of the last thirty-plus years.

In his paper, Professor Hatchett states, “worship patterns [should] determine architectural settings.”[2]  Let me say that again, “worship patterns [should] determine architectural settings.”  This is an ecclesiastical way of saying “form follows function!”[3]  Yet in the church, it often seems to be the other way around, “architectural settings determine worship patterns.”  Back in 1962, John A.T. Robinson, Bishop of Woolrich, once said,

"But we are now being reminded that the church people go to has an immensely powerful psychological effect on their vision of the Church they are meant to be. The church building is a prime aid, or a prime hindrance, to the building up of the Body of Christ. And what the building says so often shouts something entirely contrary to all that we are seeking to express through the liturgy. And the building will always win—unless and until we can make it say something else." [4]

Part of the effort coming out of the 1979 Book of Common Prayer was to make our Church buildings say something else.

In his paper, Professor Hatchett highlights the following notions found in the “new” Prayer Book:

  • The Holy Eucharist will be the principal service on Sundays and Holy Days.
  • The Daily Office will continue as regular services, but will not be the principal Sunday service.
  • Within the Holy Eucharist, the Liturgy of the Word will have its own integrity.
  • The congregational nature of Baptism and Confirmation will be emphasized.
  • Congregational participation will be stressed in all rites.  This may include processions and physically moving about the space.
  • The rites for the Reconciliation of the Penitent, the reservation of consecrated Eucharistic elements, and the use of oil for baptism and oil for the sick are available and their use is encouraged.

He then proceeds to make architectural suggestions that might accommodate these liturgical notions:

First of all, a church should have not just one liturgical center, but three:

  • The place of Baptism (represented by the font),
  • The place of the Word (ambo or pulpit),
  • And the place of the Eucharist (altar-table).

Each liturgical center should stand out visually in the worship space, with equal dignity and visual prominence.

The font should be present at all services as a constant reminder of our baptism.  It could be located near the entrance of the worship space or in front of it, but always publically positioned and not privately.  The font should be large.  Baptism by immersion is encouraged.  Space should be provided for the Pascal Candle, a table for books, towels, baptismal candles and the chrism.  Even an aumbry for the chrism could be created.

The ambo or pulpit symbolizes Christ’s presence in his Word.  Ideally, one place for the Word should be provided and used for the lessons, the gradual psalm, the Gospel, and the sermon; as well as the Exsultet at the Easter Vigil.  It should be a prominent piece of furniture that can hold a large Bible.  Also, space should be provided around the ambo to allow torchbearers to stand near the reader.  And it should be easily accessible by all.

The altar-table symbolizes Christ’s presence in the Eucharistic sacrament, and traditionally it was rather small, typically about as wide and as deep as it was high.  Somewhat like a cube.  It represents the altar of sacrifice as well as the table of fellowship.  The argument against larger altars is that they tend to dwarf the other centers and create a physical barrier between the clergy and the people, rather than the table around which all gather.  It is not necessary for the altar-table to be the center of attention, since the focus moves with the movement of the rite.  But there should be only one and it should have ample space around it for people to circulate easily.

Other furnishings should be visually subordinate to the font, ambo and altar-table:

Credence table, Oblations table, Chairs for the liturgical ministers, the Paschal Candlestand, other candlesticks, the Cross, liturgical books, banners, flags, flowers, and audiovisuals.

With regard to the worship space in general:

  • The primary liturgical space should be shaped to encourage the relationship between clergy and laity – that all come together to form the worshiping community.
  • The liturgical centers could be located on a low platform to increase visibility, but not so high as to seem like a stage – setting ministers apart from the congregation.
  • The liturgical centers, along with other furnishings, could be made moveable to allow flexibility, but not spindly to suggest lack of substance.
  • Congregational seating in particular should be flexible to allow for various configurations.
  • Space for the choir and organ should be positioned to support the notion of the gathered congregation, while at the same time, provide sufficient musical leadership.  The acoustics of the worship space also should encourage full participation of all.
  • Prayer Book services demand adequate lighting levels and increasingly the ability for adjustable control.
  • An entrance hall of ample size should be provided to allow for the gathering of people before and after worship, the formation of the Palm Sunday procession, the lighting of the new fire at the Easter Vigil, the formation of wedding processions, and the reception of the body at a burial.  And above all, it should provide an entrance that is accessible to the disabled.
  • Churches should have an adequate, working sacristy for the altar guild and a vesting sacristy for the liturgical ministers.
  • A place should be provided for the reservation of the consecrated Eucharistic elements.  It should be located in a sacristy or side chapel, out of the normal line of vision of the congregation, so as not to diminish the prominence of the altar-table.
  • Finally, provisions should be made for the rite of the Reconciliation of the Penitent.  It could be as simple as two chairs positioned so the confessor and penitent face other or a room could be created and furnished simply and austerely.

In the end, the suggestions are somewhat open, purposefully vague, encouraging to all who contemplate remodeling existing worship space or building new.  The point is that each congregation must do the hard work of discernment, prayerfully considering the points of meaningful worship and how best to support it in their particular context.

So, How Has The Church Responded To This Charge Over The Past 30 Years?

Well, in my time as an ordained person with a nose for these kinds of things, I have experienced a range of responses from churches who completely reordered their worship space to those who haven’t touched a thing, and all points in between.

However in preparing for today, I thought it would be interesting to talk with a few bishops who certainly have seen a great many churches and witnessed how the larger church responded architecturally to the ’79 Prayer Book.

As a preface to all our discussions, we agreed that any change in worship space design was invariably linked to money.  In other words, some congregations could afford to make changes, while other could not.  Therefore, the degree of change in architecture cannot always be a direct reflection of desire. 

So with this being said, all three bishops felt the centrality of the Eucharist has been widely embraced and this is reflected in the predominance of free-standing altar-tables.  All believe public Baptism, by far, is the norm, rather than private, and provisions are in place to support this.  However, Baptism by immersion is yet to catch on.  After all, Episcopalians can only embrace so much change!  The same can be said for accommodating the rite of Reconciliation of the Penitent.   In most instances, two chairs are the norm rather than a dedicated space.  Flexible spaces with movable furnishings are becoming more prevalent.  However, accessibility for the disabled still remains a real concern.

An interesting observation beyond the influence of the Prayer Book was noted: the vast prevalence of columbaria being created in Episcopal Churches.  The desire by people to be interred within the physical dimensions of their faith community is a noticeable development, and the architectural fabric to accommodate this desire has impacted most parishes.

Overall, the trend seems to be that architectural change happens as congregations can afford to make it happen.  By in large, the evolution of worship space is somewhat slow.  Yet for some congregations, change is an ongoing conversation.  There are those who made changes early and now are considering another round.  One bishop summarized the discussions nicely when he said, “We are no longer building Churches for Morning Prayer.  We are building Churches for the Holy Eucharist.”



[1] Marion Hatchett, “Architectural Implications of the Book of Common Prayer,” in The Occasional Papers of the Standing Liturgical Commission: Collection Number One [New York: The Church Hymnal Corp., 1987] 57-66.

[2] Hatchett, 57.

[3] “Form follows function” is an often-cited principle statement associated with modern architecture in the 20th century.

[4] John A.T. Robinson, “Preface” in Making The Building Serve The Liturgy: Studies In The Re-Ordering Of Churches, Gilbert Cope, ed. [London: Mowbray, 1962].

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