Building Church - practical wisdom for all church builders
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There are yet two other items of ecclesiastical furniture, to which I am anxious to refer. Unfortunately for those who seek precedent for everything, and who nothing right unless there is an example for it, there are no old examples of confessionals. I believe few are older than a century, or two at the farthest. Modern practice has introduced the very commendable use of permanent confessionals; and it does not follow that, because we have no examples to imitate, their convenience and proprieties are not to be attended to in arranging a Church.
Pugin has, in this as in many other instances, shown admirable skill in meeting the demands of modern usages, sanctioned by the Church, by the manner in which he has provided for the confessionals in St. George's, London; they are built into and project from the walls of the Church, between the buttresses: The pulpit is another object of ecclesiastical furniture, which claims some attention: In small Churches it may be conveniently placed just outside the chancel arch, upon the Epistle or Gospel side.
In larger Churches, that it may be more central, it will require a place lower down in the nave; it may be attached to one of the nave piers, on either the Epistle or Gospel side; the latter is the most appropriate position. I now approach a part of my subject for which I cannot claim the same importance, or the same high authority, I have claimed for those arrangements which I have just past under review—I mean the style of architecture to be adopted in our Churches. The authorities for the former are the rubrics of our liturgies, and rituals, and ancient traditions, and practices of the Church: Nothing is more usual, in the war of opinion, than endeavours to exaggerate and misrepresent the theories and principles of opponents.
More moderate opponents have treated us as mere antiquaries, who are anxious for the revival of certain forms, because they are old; whereas the simple fact is, that ecclesiologists have a real purpose in view, and that is, to build Churches in which ceremonials prescribed by our Ritual and liturgical books can be fully and efficiently carried out, and to decorate them in that style which accords best with Christian traditions and sentiments, irrespective of merely antiquarian considerations. They are careful not to confound the reverential investigation of antiquity with the blind worship of the obsolete.
Hence it is, that while venerating every epoch of Christian art, they have chosen for revival that which seems best accommodated to modern necessities.
An example of this is in Second Chronicles 20 where God told His people that it was not their battle, but God's. Responding in fear causes you to look at the situation as being hopeless, without a cure and you slowly drift away from God. The salvation that we have come to experience is priceless and there's no earthly pleasure that can compare to it. In large Churches of this kind, of course, one altar will not be sufficient; and, as it is not strictly correct to have more than one and that the great altar of the Church within the chancel, suitable provision must be made for the supplementary altars in other parts of the Church. But knowing that you stand in the light of the God of Heaven, it gives you the advantage if you will hold to His will, plan and purpose without wavering.
They respect the Basilica, and see in it a reality and fitness for its era; they admire it various offshoots and successors—Byzantine, Romanesque, Lombardic, and the rest. They venerate the mosaics and sculptures of the Catacombs, as they admire and would imitate the frescoes of Angelico, and the sculptures of Ghiberti. I hope that, on a future occasion, some of our members will dwell more at large on these reasons, than time or space permits me to do now.
But, even if such an unheard-of phenomenon is to appear, before its advent, it is surely prudent to use the best art we possess in the best way we can. In that species of architecture which we consider the best adapted to our religious edifices, and of which our country yet possesses some admirable remains, there is an almost infinite variety, ranging from the greatest simplicity of parts and perfect plainness to the highest elaboration of detail and greatest magnificence.
This nomenclature is far, indeed, from being settled; but it will serve our present purpose sufficiently well. In selecting from these styles I would say, that in which a Church ought to be built depends upon several considerations—such as the necessary size of the building, its locality, the materials accessible, and the funds that may be calculated upon. It is obvious, for example, that the features of a large Church, compressed into a small building, form a mere caricature; and, on the other hand, the features that would be perfectly suitable in a small Church, being increased in their dimensions, to accommodate them to a large building, produce a monster in art.
The materials should likewise affect the style of architecture. Many features—such as deeply-sunk mouldings, and traceried windows—which are easily worked in sand and free stones, cannot be produced in our granites and limestones. The site should also influence the architectural design. The great elevation and ample windows which city and large town Churches demand, are not needed—on the contrary, are objectionable in country districts. Even in country situations, the building which harmonize with a fertile plain, or wooded valley, would be out of place on a rocky height, or standing on the sea coast.
In fact, the resources of art are so illimitable, that the artist who yields himself obediently and intelligently to the demands and resources of nature, never will repeat himself. This is the secret of the variety of form , and unity of idea , of the works of the great Christian masters. They had no stereotyped expressions of fixed ideas.
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The freedom of Christian art is perfectly analogous to the true freedom of opinion and action that exists in the Catholic Church, and nowhere else. As it would be impossible to point out the peculiar characteristics suitable to each locality, I must confine my remarks to the more general characteristics of country Churches, and of town and city Churches. It is painful to think of all the money that has been squandered in smoothing the outside of the walls of Churches. There are several unroofed and half-finished Churches through the country, which could be now complete if this needless expenditure had been spared.
As there should be no feature about a Church that has not a purpose or a meaning, buttresses should be only used where they are necessary for the strengthening of the building, and then they should be sufficient for their purpose, and treated boldly. It is one of the faults of modern Gothic work, to introduce buttresses merely as ornamental features. The use of buttresses is to resist pressure; and if decoration can be afforded, they may be rendered very ornamental, thus uniting utility with beauty. All these are very perishable, and, after a few years, give a building a dreary and dilapidated appearance; and the cost of keeping them clean and in repair, after a short time, is fully equal to the expense of cut stone.
Another thing to be observed in masonry, whether it be dressed ashlar or rubble work, is, that it should not be coursed. The formality of horizontal lines does not harmonize with the free character of Gothic work; moreover, coursing adds very considerably to the expense of masonry. Regular courses are not to be studiously attempted; but any stone that comes to hand is to be laid in, provided it has a good, plain bed.
I have often seen a really good quoin stone, wrought at considerable expense, rejected because it wanted an inch or two of a fixed height. In quoining, the true principle is, to secure sufficient bond into the bond of the masonry.
Building Church : Practical Wisdom for All Church Builders
If a stone be fit for that, and has a good bed, it has all the requisites for a quoin stone. The features of doors and windows depend, in their general outline, upon the style of architecture adopted, which, as I have already said, is regulated by several considerations. There are, however, a few proprieties connected with them to which, as they are frequently forgotten, I am desirous of calling your attention.
It ought to be unnecessary to say that the use of a door is to get into and out of a building, and that it should, therefore, be in the most convenient place for that purpose. If that place chance to be on one side of a building, there is no reason for having a door on the other side, which will never be required, nor a mock door, to lead people astray. The reality of which I have spoken, as a characteristic of Christian art, forbids this unmeaning uniformity. Everything must be what it purpots to be, and nothing less. The most appropriate place for doors in Churches are the west ends of the nave and aisles, and in the lateral walls, north and south; when in this latter position they should have outside porches.
As a door is for entrance and exit, it should be no larger than is necessary for its purpose; thus a lateral door may be no higher than four feet and a half to the spring of the arch, as it is to be used solely by the people going into and coming out of the Church; but the west door of the nave should be sufficiently large to allow solemn processions to pass through, and to allow the free exit of large congregations.
That simple expedient being neglected, the usual course is to make the part of the door under the arch of sufficient height for all practical purposes, and to fix the upper part stationary. This produces needless expenditure, and destroys the proportion of a door. Windows, when properly treated, are amongst the highest embellishments of a Church. Every chancel and chapel should have an east window: The nave and aisles, or the chapels at their terminations, sould also have east windows. The sides, north and south, should also have as many windows as are necessary for the admission of sufficient light.
If there be a clerestory, it should also be furnished with windows. When the Decorated or Perpendicular style is adopted, mullioned and traceried windows will be necessary, and of these there are numberless examples. I must caution you, however, against the use of wooden mullions and tracery; they should always be of stone.
I have already said that the roof of a Church should be of high pitch, and open to view internally. This cannot be insisted upon too strongly. In no respect are our modern Churches more defective than in their roofs. No one has denied that high roofs are best adapted to our climate, and the most lasting. Without urging the harmony and expressiveness that exist between nature and the works of art executed in accordance with nature's laws, which would demonstrate that the flat roofs of Italy, which are useful and beautiful in that country, are inconvenient and un beautiful in our northern latitudes, nearly all inquirers into aestetic subjects agree in the opinion, that lines embracing pyramidal forms are more beautiful than those with a horizontal tendency.
No architectural works ever displayed the pyramidal outline in such perfection as the great Gothic Churches of the middle ages; and it was to the high pitch of their roofs they were mainly indepted for their verticality of character. The illustrations accompanying this paper will, I hope, show the comparative effect of high and low roofs. An open wooden roof, of dressed timbers, is fully fifty per cent. It has, moreover, the advantage of always looking finished, and can at any time be embellished with paintings.
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Where there is a bell-tower, the most beautiful covering for it is a spire. The spire, if possible, should be built of stone. If that cannot be afforded, it may be constructed of wood, and covered with lead, slates, or tiles. Firstly, because it is bad to imitate any superior material in an inferior; secondly, because pine, stained and varnished, showing the natural grain of the wood, has a much better effect than any mere imitation.
The objection to graining does not extend to painting in the prismatic colours and gilding polychome , as it is called: The first thing that occurs to one, with respect to town and city Churches, is that which naturally affects all other characteristics; it is their necessarily large superficial area. I cannot imagine a case, however, in which a good-sized and well-proportioned cruciform Church will not meet all demands. George's, in London, is larger than any Church in Dublin, and it has but nave and aisles, with chancel and chapels, of course.
This largeness of area imperatively demands great elevation; and, moreover, as domestic buildings, now-a-days, are carried to considerable height, it is proper that the Church, if it do not overtop them, will be no lower. Height, then, is indispensable to a city Church; but, remember, that this height is to be obtained legitimately. It will not do to pile up stones in meaningless fashion, producing large, useless surfaces of dead masonry. Make the aisle walls from 25 to 30 feet high so as to remove the windows from the reach of the people on the outside , with a pitch to aisle roofs of from 15 to 20 feet; the nave piers and arches will equal these two heights together; a clerestory of from 20 to 25 feet in height, with a well-proportioned roof over the nave, will give a height, from pavement to roof-top, varying between 85 and feet.
This may be considered a moderate height; but it can be easily exceeded, if required. If to it we add the elevation of the bell-stage of the tower, which should rise clear above the roof, and a spire, I think all reasonable demands for elevation will be complied with. Churches situate in cities and large towns, on account of being surrounded, very frequently, by domestic buildings, require large spaces for the admission of light. It will also be naturally desired that the decorative character of the Church will equal, if not exceed, that of secular buildings, and that it will, as far as possible, harmonize with them.
Now, although, in country Churches, where rusticity is required, the Early Pointed may, with strictest propriety, be used, there are two capital objections against it for city Churches. The first is, that its necessarily contracted window openings will not afford the admission of all the light required. On the whole, it will be found that the Decorated style possesses the greatest plasticity. Its traceried windows can be made of any dimensions, and its ornamented accessories are not so complicated and difficult in execution as those of the Early Pointed.
The Perpendicular style, though more unbending, and a less perfect sort of art than the Decorated, possesses great resources for meeting the demands we are considering. It admits of greater breadth of window space then even the Decorated; its vertical lines harmonize remarkably well with our street architecture; and its ornamentation, being all of the surface kind, renders the execution of its details comparatively cheap.
In cities, where all public buildings, and even private residences, present polished and smooth surfaces, a Church of roughly-dressed masonry, which is quite in character with a country situation, would look mean and inappropriate. But in adopting the use of dressed surface stone, care should be taken to provide for all the ornamental detail which is necessary to produce consistency of design and unity of effect.
Nothing, after all, has a poorer effect than a flat surface of finely-chiselled work, pierced by meagre windows, and unrelieved by a due proportion of ornamental accessories. It is true that, in most cases, these details cannot be afforded at first; hence it is the usual expedient to abandon all idea of the ornamental features, but to have the cut stone exterior at least. It would be much more consistent and economical to abandon the cut stone altogether, if its natural complement of decorative detail cannot be provided.
I am very far, indeed, from recommending the execution of the most single ornament before the completion of all the essentials of a Church. I would not lay a chisel to a single corbel or crocket till everything necessary for decent order and propriety was secured; but I would make ample provision for giving to a Church, whenever God blessed us with the means, its due share of artistic beauty. I think a clerestory an indispensable feature in a large city Church; not only on accout of the majestic height it gives a building, but because it will be found the best place for the admission of light, aisle windows being very often rendered impossible, or considerably obscured by surrounding buildings.
As several chapels, to be used as chantries and for special devotions, may be attached to a large parochial Church, they should be all well defined in the external elevations, but should be kept in due subserviency to the main parts of the structure. This will produce a variety of grouping which, I think, gives the most picturesque effect to a building. I expected to have added some observations on a very necessary arrangement in our Churches, and that is, the classification which modern usages and feelings, but more especially the poverty of a great portion of our fellow-countrymen, reasonably demand.
But I find I have already exceeded my limits. I cannot, however, even now, let pass this opportunity of saying, that I think it a shame, almost a sin, to consign the bulk of the faithful—the poor—who are ever the most dutiful and loyal children of the Church, and who contribute most largely to the raising and maintenance of the material temple, to the occupation of its remote and inconvenient parts.
Whatever arrangements, for the sake of proper and reasonable classification, may be made, it should be specially provided that the poor will have equal advantages with their more fortunate fellow-worshippers. The poor man should be made to feel, that no matter in how little repute he may held in the houses of the great in this world, in the House of God he is not despised, but cherished; and that God's earthly dwelling-place is his true home in this life, as he hopes the place of his glory and majesty will be in the next. In figures 1, 2, and 5, the sacristies are placed in an irregular and inconvenient position.
In figure 7 D, figures 8 and 9 I, show the correct position. A is the sanctuary, containing the principal altar, 1, and lesser altars, 2 2, all within one enclosure or communion railing. It will be well to compare their effect with that of figures 10 and 11, pages 21 and 35, which illustrate Churches designed correctly after ancient ecclesiastical examples. Figures 5 and 6 will illustrate one of these strange vagaries. The idea of the designer was, to cover in a great area with one roof, unsupported by pillars of any sort, so that the altar, placed against the side wall, would be conspicuous from all parts of the building, three sides of which were to be encumbered by enormous galleries.
He succeeded, of course, in placing the altar in a wrong position; but the enormous span of the roof is now causing it to sink, and the much-dreaded columns must be introduced, to prevent its fall and the utter ruin of the fabric.
Building Church : Stephen Matthew :
Stephen's Essays in Ecclesiastical Biography. Kevin's, recently erected in Glendalough, county of Wicklow. A is the nave, B the chancel: Anne's, Liverpool, and St. A is the chancel; B, the nave; C, north aisle; D, south aisle. Its use is to preserve the sacred vessels and vestments, and to enable the ministers of the altar to prepare for the celebration of the solemn rites of religion with becoming gravity and recollection. Hence, strict silence should be observed in the sacristy, or, when speaking is indispensable, it should be in an under tone. Unhappily, however, this is not always the case.
The loud voices of irreverent boys sometimes reach the Church from the sacristy. Ministry Practicum Learning by Doing. Comprehensive development in character, skills, and knowledge for effective ministry. Life development and lifelong learning orientation. Recognition of and participation in the centrality of the local church in the plan of God.
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Specific program objectives of the B. Mastery of Scripture relevant to church and leadership development, particularly through study of the biblical theology of Acts and the Pauline Epistles. Reflection on the contributions of leading scholars regarding church and leadership development.
Address the pertinent issues related to church and leadership development and analyze Scripture and other contributions related to those issues. Formulate conclusions and personal applications regarding those issues. The following is a list of competencies to be demonstrated in order to earn the degree: Initial Response Annual Responses Development Plans demonstrate your ability to plan according to your unique purpose, story, abilities, roles and responsibilities, resources, disciplines and determinations, and lifelong wisdom. Initial Plan Annual Revisions Personal Development Assessments demonstrate that you are receiving benefit of individual service mentoring by those who God has put into your life with a primary responsibility for your development.
The crucial Connection Art: The Esthetic Experience Heritage: The Living Past Institutions: The Social Web Nature: Ecology of the Planet Work: The Value of Vocation Identity: Develop a basic understanding of biblical keys to the establishment and expansion of the first-century Church and how to use these keys in the establishment and expansion of the global Church. Determine a biblical definition for missionary and missionary work. Develop a conviction on the role of the local church in missions today and design a model of how a local church could be central and vitally involved in missions, while networking with other churches and mission agencies.
Develop a biblical understanding of how the Church fits into the overall plan and eternal purposes of God. Develop a biblical understanding of the philosophy that is to drive the ministry of the Church and the guidelines i. Gain an understanding of the preaching kerygma and the teaching didache of the Apostles — the core doctrines — and their importance to churches of every generation, summarizing the doctrines in statement form, which will be used as a foundation for all contemporary theological formulations.
Gain an appreciation for the historical effort of the Church as it has sought, through the centuries, to provide the Church of its generation with a relevant understanding and defense of the faith delivered by the Apostles. Lay out a strategy for establishing everyone in a local church in both the gospel kerygma and the essential teaching of Christ and His Apostles the didache , as well as understand how the curriculum grows out of the didache.
Develop a basic understanding of leadership in the Early Church with all of its complexities, focusing specifically on the work of ministers of the gospel and that of elders and deacons and how their work is complementary in nature.
Rediscover the Antioch tradition of the Early Church, which lasted over five centuries, and design a model for how to build this tradition back into our churches, as we seek to have similar impact globally for the expansion of the gospel in the 21st century. Design an effective, multi-level leadership development strategy for churches, which is truly built upon the foundation of the New Testament and that will carry on the Antioch vision of turning the world upside down.
Develop a basic understanding of the teaching forms of the early church — evangelistic, catechetical, expository, prophetic and festal — and the importance of each of the forms for the contemporary expansion and establishing of churches worldwide. Gain a comprehensive understanding of the five preaching forms of the early church, a basic approach to preparing sermons around these five forms, with special attention given to the methods needed to employ these five forms in contemporary preaching and teaching.
Introduce the student to the importance of psalms, hymns and spiritual songs to the integration of these forms into the worship of the life of the church in appropriate cultural forms of worship design to enhance the effectiveness and application of these forms to the everyday life of believers in these churches. Examine the contemporary practice of integrating psychology and theology and assessing the legitimacy of such an endeavor and its implications for the practice of counseling within the church Lay necessary foundations for skillfully handling the Scriptures in counseling and developing convictions regarding the sufficiency of the Scriptures in the counseling process.
Gain an understanding of and proficiency in many of the recent literary contributions, which are very significant in the process of interpreting the Word, paying special attention to cross cultural interpretation and application. Develop a basic understanding of linguistics which applies to any language, with special attention being given to how to develop a functional equivalency between Hebrew and Greek and the language to which one is translating the Bible, as well as the specific skill of determining the semantic range of words.
Introduce the student to Logos 3 Library System with an impressive array of Greek and Hebrew tools, and how to use the exegetical and passage guides to make full use of the Hebrew and Greek in the interpretive process.
Guide the student in building a digital library appropriate to the level of biblical study needed, as well provide an extensive review of Hebrew and Greek tools, commentary sets and reference works needed at various stages of development as a leader. Integrate the skills of this course back into the work of Interpreting I: Principles and Procedures, and Preaching, Teaching and Worship in the Early Church, in a way that brings a mastery to the whole process of developing a hermeneutically trained judgment, and to the process of study and preaching and teaching.
Sharpen reading skills and develop a guide for building a lifelong reading program. Design a strategy for a church in which corporate, family, and individual habits are modeled and practiced in an orderly and natural manner. Summarize the basic message of Scripture, including key strands i. Surface the basic issues of tension between the Old and New Testaments, studying the basic lines of continuity and discontinuity between the Testaments on each issue. Ministry Strategy Plans — 6 Credits Initial Ministry Strategy Plan that integrates ministry and mission strategy from Acts; strategy for establishing churches from the Pauline Epistles; a clear distillation of the of the core gospel the kerygma and the teaching of Christ and His Apostles the didache ; and a clear strategy for training leaders in the way of Christ and His Apostles — integrating the training of both local modality and mobile sodality leaders.
Interim Ministry Strategic Plan that integrates insight gained from the content of at least four other Leadership Series courses. Final Ministry Strategy Plan that integrates insight gained from the content of all the Leadership Series courses required for this program. Ministry Practicum Learning by Doing — 9 Credits Contract learning through ministry experience, including written description of preliminary plan and learning goals, report of actual experience, and evaluation and reflection of learning accomplished.
Credit is granted at a rate of 1 semester hour of credit for each 45 hours of approved ministry practicum. Teaching Practicum Learning by Teaching — 9 Credits Contract learning through teaching experience, including written description of preliminary plan and learning goals, report of actual experience, and evaluation and reflection of learning accomplished.
Building Church is the culmination of 30 years of Stephen Matthew's experience as a leader and church builder. It contains the distilled wisdom and lessons. Buy Building Church: Practical wisdom for all Church-builders by Mr Stephen Matthew (ISBN: ) from Amazon's Book Store. Everyday low prices.