Introduction

The act and place of worship should be distinguished from the world outside the Church.  The Lutheran Confessions correctly state, “The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered.” (Book of Concord, Augsburg Confession, Article VI).  Furthermore, “The Christian Church consists not alone in fellowship of outward signs, but it consists especially in inward communion of eternal blessings in the heart, as of the Holy Ghost, of faith, of the fear and love of God; which fellowship nevertheless has outward marks so that it can be recognized, namely, the pure doctrine of the Gospel, and the administration of the Sacraments in accordance with the Gospel of Christ.  Namely, where God's Word is pure, and the Sacraments are administered in conformity with the same, there certainly is the Church, and there are Christians.” (Apology, Article VII)

“No matter what other activities the church may engage in, public worship is essential to its life and mission.  Common assembly and worship foster spiritual development and perpetuate the common faith.”  (Reed, The Lutheran Liturgy, p. 3).  As Christians, we are privileged to come into the very presence of God, into the Most Holy Place (Heb. 10:19-22).  We are accustomed to this freedom, and yet God has become no less holy and no less awesome than He was before Christ’s atoning work.  At one and the same time, God is both the God of glory, might and awe as well as the God of humility, love, and forgiveness.  We do well to recognize both aspects of God in worship.  In the article “Informal Formality” we are reminded concerning worship: “Worship happens when we stand in awe of the Most High God.” (Huffman)  Furthermore, with reference to the corporate act of worship with fellow Christians: “Gathering for worship with fellow believers brings us together before the awesome God at Christ's cross. A Christian worship service needs to communicate the transcendence of the Living God. He is the Most High God who dwells in light unapproachable. At the same time he is Immanuel, God with us, to reconcile and restore us into communion with him.” (Ibid.)  This is a mystery of God’s character that we need to bear in mind when planning for worship and the worship space.

Formality in worship reflects that God is the Most High God. He is far above us. Informality in worship reflects that the Most High God has comes to us and made his home with us, calling us his children who are free to intimately address him as their dear Father. …Formality without informality has two impacts. It confirms the false faith of the self-righteous fools who are convinced they do worship the right way or it makes worship a terror, leaving the impression that God is stiff, distant, cold, and angry. This message crushes and kills the guilty, confirming their condition as fear-filled hopeless fools.  Informality without formality tends to reduce Jesus to my buddy, just one of the guys. Treat the Son of God like that and pretty soon the people will start telling Jesus what he should have taught. They'll start demanding answers from Jesus on their terms, forgetting that his ways are untraceable and unfathomable. This kind of service cultivates self-worshiping fools who find awe in a mirror. (Ibid.)

Liturgical worship seeks to balance the two.  The liturgy is “a general designation for the officially prescribed services of a church body.” (Reed, The Lutheran Liturgy, p. 19).  It represents the “objective, the universal, and the eternal rather than the individualistic and the temporal.”  (Ibid. p. 23)  As such, it is distinguished from a “worship program” or collective programs developed by an individual pastor for an individual congregation which is “necessarily of local and temporary significance.” (Ibid. 19)  The liturgy is the “work and possession of the whole church.” (Ibid. 19) 

When contrasted with non-liturgical worship style, liturgical worship is seen to focus worship on the objective and unchanging truths of God as compared with the feelings it may or may not invoke in the individual.  Worship should not be viewed from the individualistic standpoint of “how did it make me feel?”, but rather “does my worship express my awe and humility in the presence of a holy God?" (Brug)  This thought is explained more fully as follows:

Unlike preaching and teaching, which are addressed to the congregation, prayer and worship are addressed to the holy God. Their content and form should reflect that fact. … The spirit of liturgical worship runs counter to the entertainment-hungry mentality of our society. Much contemporary worship emphasizes being moved or entertained by platform-led performances. Contemporary worshipers may at times be confused with an audience filing into a talk show to be dazzled by the bubbly personality of the emcee. The character of good liturgy on the other hand, is that it de-emphasizes individuals and unites worshipers in corporate praise of a majestic God. It directs less attention to human feeling and to individual desires and more attention to the majesty and goodness of God. Liturgical worship recognizes that although God is our truest friend, he is not our "buddy." He is a holy God, who is to be feared.

Good worship forms, therefore, preserve a balance between contrasting pairs: God's nearness and God's farness, law and gospel, the Means of Grace and prayer, listening and confessing, receiving and thanking. Another such contrast is the need to enter worship with a welcome and with a warning (read Psalm 95 for an example). In many contemporary efforts to "make worship more meaningful," the warning and reverence component of worship is slighted.  (Ibid.)

To design for the worship of the Lutheran Church, one needs to understand this Lutheran approach to worship.  The Lutheran Reformation was essentially a conservative reformation as opposed to the more radical responses of later reformers.  It kept the good and proper in the worship but removed only the abuses that had arisen within primarily Roman Catholicism.  “We do not abolish the Mass but religiously keep and defend it.  In our churches Mass is celebrated every Sunday and on other festivals, when the sacrament is offered to those who wish for it after they have been examined and absolved.  We keep traditional liturgical forms, such as the order of the lessons, prayers, vestments, etc.” (Apology, Article XXIV as quoted in Barry, Unchanging Feast: The Nature and Basis of Lutheran Worship)  Lutheran worship is liturgical.

“How we pray and worship will affect what we believe, teach, and confess.”  So states former synodical president Dr. A. L. Barry who also compiled seven theses that serve to describe Lutheran worship:

I -         The main purpose of Lutheran worship is to receive God’s gifts.

II -        Lutheran worship is Christ-centered.

III -       Lutheran worship is a reflection of Lutheran theology.

IV -       Lutheran worship is characterized by reverence and dignity.

V -        Lutheran worship transcends culture.

VI -       Lutheran worship seeks to edify Christ’s holy people.

VII -      Uniformity in worship practices is a blessing.

The arts employed in the service of the church, of which architecture is one, will or should necessarily emphasize the theology of that specific church.  The following explanation offers a synopsis of the major Christian theologies: 

There are three basic theologies in Western Christendom, i.e., the Roman Catholic, Lutheran, and the Reformed.  The differences lie in teachings regarding the means of grace. In the broad concept Roman Catholic theology places greatest emphasis on the sacraments as the means of the grace.  Reformed theology is at the opposite end of the scale, where the preaching of the Word of God is considered the most essential means of grace with the sacraments of less importance.  Lutheran theology falls between these two extremes, with equal emphasis being placed on Word and Sacrament.

As a rule in a church for a Reformed denomination the focal point is the pulpit.  The Communion table and choir are secondary and should not, in their design or placement, overshadow it.  The introduction of an altar, with proper paraments and eucharistic candles would, in most cases, be considered inappropriate.

In a liturgical church (includes Lutheran), where the Altar and the Cross symbolize the throne of grace, to which each Christian has access through Jesus Christ, these elements become the focal point of the worship area. (Architecture and the Church, 12)

With the Altar can be added the other liturgical centers whereby the Means of Grace are availed to worshipers:  The Font and the Pulpit.  Through the preaching of the Word (Pulpit) and the administration of the Sacraments in Holy Communion (Altar) and Baptism (Font), God offers Himself in very meaningful and miraculous ways.  These three centers form the focal point(s) of the worship liturgy and therefore the worship space.

In his work on Lutheran church architecture, “The Application of Lutheran Principles to the Church Building”, Rev. Dr. Edward T. Horn reviews two previous notable works on Lutheran church design and provides several salient points for consideration.  He argues the point that is at the core of much discussion concerning worship as a whole:  Freedom in the Gospel is not to be taken as license for radical departure from historic precedent, in either worship or architecture.  “Protestantism is not wedded to any particular style of architecture but may make use of all historical styles.  While Mothes agrees in this, he evidently prefers the Gothic style and urges that it is native to the German.  They hold that certain modifications of pre-Reformation architecture are required by the principles of Evangelical Protestantism; but, at the same time, that these modifications are a return to the usage of the Church in the ages preceding the dominance of Roman Catholicism.”  (p. 77) … “Luther did not, and the Evangelical Church neither can nor will, cast to one side the tradition of the Christian Church, but they would cleanse it from the human opinions and the abuses which have formed upon it in the course of time; and they demand the same purification of ecclesiastical art, of architecture.”  (Mothes, quoted in Horn, p. 77). 

Therefore, Dr. Horn developed the following propositions as guidelines to aid in the design of churches which are architecturally suitable for Lutheran worship:

Propositions for Discussion

I.          The Lutheran Church is bound to no particular style of Architecture.  The style should be chosen with reference to the site of the building, its surroundings, and its purpose.  While the Gothic style may seem to have especial claims, on the other hand, it is doubtful whether the Gothic is suited to the small structures which many are compelled to build.

II.         The requirements and character of a distinctively Lutheran church building are fully known.

III.                A Lutheran Church differs from a Roman Catholic Church …

a.       In having but one Altar;

b.      In making due provision for the preaching of the Word;

c.       In providing that the whole congregation may intelligently take part in the whole Service of worship;

d.      In not making a separation between a “clergy” and a “laity”;

e.       In providing for the Communion of the people, instead of a Celebration of the Sacrament;

f.        In arranging for a Service whose reality depends on the presence and participation of the Congregation.  On the other hand, the sanctity of a Roman Catholic Church is guaranteed by the supposed Presence of Christ upon the Altar, and the Consecration of the Church.

IV.    A Lutheran Church differs from a Non-Lutheran Protestant Church because in the former

a.       Christ is present in His Word and Sacraments, through them speaks to us, and through them imparts Himself to us;

b.      And the Holy Communion is not merely a mark of the confession and communion of the people of God, but is a Sacrament.

V.                  It is for these reasons that a place must be accorded the Word and Sacraments in a Lutheran Church separate from the Congregation, speaking to it in the Name of God, and dominating the whole arrangement of the church.  The Altar should be central, at the end of the main axis of the church, because it is the place of direct communion with God in the Sacrament and in prayer; the Pulpit and the Lectern should be in organic relation to it.

VI.                No place of worship can be arranged to answer the purpose of both a Sunday School and a Church. … It is manifestly unfitting that the Altar and the Altarspace (Choir, Chancel) should be used in any way and for any purpose other than the worship of the congregation conducted by the Minister.

VII.              The Organ and the Choir should be placed at the end of the church opposite the Altar. (Horn, 79-83)  See also 1.03 Choir. 

 

 

Summary of Spaces

 

		Occ.	SF/Per.	NSF	No. Rms.	NSF Total	Subtotal
1.0	Sanctuary/Worship Space
1.01	Sanctuary	600	12	7,200	1	7,200
1.02	Choir	56	9	504	1	504
1.03	Baptistery			200	1	200
1.04	Sacristy			100	1	100
1.05	Working Sacristy			160	1	160
1.06	Narthex		6	3,600	1	3,600
1.07	Cry Room	8	20	160	1	160
	Subtotal:						11,924

 

 

General Description

 

In the Old Testament, the “Sanctuary” was the dwelling place of the Lord corresponding to the Holy of Holies in the Temple.  Since we come before God to see Him face to face in the Worship of the New Testament, the entire worship space will be referred to as the Sanctuary.  Much of literature concerning church design simply refers to this space as the “Church”, but since the church building encompasses the other areas delineated in this Program (Education, Fellowship, etc.), the term Sanctuary will be used to refer specifically to the worship space.  As such, the Sanctuary is the heart of the Church, for the Church exists to worship her Lord.  Worship has both communal/corporate and individual/devotional aspects.

Lutheran worship is liturgical, that is, there is a “regular, established order”.  (Barry, Unchanging Feast, p. 6)  Within this backdrop of the liturgy, common elements are found throughout the church’s history:  “Scripture readings, sermons, singing of liturgical hymns and songs, orders of prayer and petition, and the Lord’s Supper.” (Ibid., 16).  Through the worship, God comes to and in fact serves His people, and in response, His people offer Him their worship and praise.  “For Luther, the Divine Service was God’s way of giving His people His marvelous gifts through the Word and Sacraments and then offering His people the opportunity to respond to these gifts through praise and thanks.” (Ibid., 18)  The German word for worship, Gottesdienst, or Divine Service, means “God’s serving us with His Word and Sacraments.” (Ibid., 18)  Therefore, the Sanctuary must clearly be planned with the liturgy in mind.  This is the communal aspect of the worship. 

Worship is also devotional, that is, it is in the worship that God’s people have their minds and hearts on Him.  In this sense, the Sanctuary should be designed to enhance the personal reflection on God and His ways, His message, His forgiveness.  “Conscience, instinct, impulse, all urge us to glorify, with the extreme of our power, the sanctuary of the Lord.”  (Cram, Church Building, p. 7)  The design of the Church, if done properly, should serve to inspire and to meditate on the things of God.  Architecture and art should be used to “life men’s minds from secular things to spiritual, that their souls may be brought into harmony with God.”  (Ibid, p. 8)

The Sanctuary should be distinguished from all other spaces in the Church.  It is a “witness to God and to Christianity; a structure which expresses and impresses upon the world the Church’s unchanging faith; its catholicity, unity and permanence; its noblest, highest ideals; and full measure of its consecrated ability.  It is the place for memorials and sacrifices of time, thought and means springing from the desire to glorify and exalt God’s honor.”  (Reed, Church Principles in Church Architecture, p. 5)  Both the transcendence (He is unknowable, mighty, and to be feared) of God as well as the immanence (He is here among His Church) are two ideas that the architecture of the Sanctuary should attempt to accommodate. 

The Sanctuary itself is composed of two primary areas, the Nave (where the congregation sits) and the Chancel (where the action of the liturgy is primarily taking place).  The Sanctuary houses the liturgical centers which include the Altar, the Pulpit, and the Font.  While space for the Baptismal Font is delineated as a separate space (Baptistery) by this program, it is most often located in the Chancel, although there is valid theological considerations for locating it at the entrance to the Nave since through Baptism, we are made believers in the Body which is the Church (see 1.02 Baptistery).

The Chancel should be clearly visible and probably elevated from the Nave to distinguish that God is at work through His means of grace that are celebrated within the Chancel.  Several major functions occur here and should be understood in their liturgical function:

• Altar – This is the symbolic center of worship and serves several roles.  It is sacramental in that it is where Christ comes to us in His body and blood.  It is also sacrificial in that at the Altar we offer our prayers and praise to Him.  It is also sacrificial in the symbolism that Christ the Savior of the world was sacrificed on the cross, the one true and ultimate sacrifice for our sins as the Lamb upon the Altar. 

Two types of Altars are generally seen that emphasize either the sacramental or the sacrificial symbolism of the Altar:  Table Altar or Solid Altar.  The Table form draws more attention to the role the Altar plays in the celebration of Holy Communion, as the “Lord’s Table”.  The Solid Altar form stresses the sacrificial atonement of our Savior Jesus Christ, who was Lamb sacrificed upon the altar for the sins of the world.  In no case should the Altar be a “shelf” which hangs from the wall.

In the worship service, the Pastor speaks at times to the people on behalf of God and speaks at other times to God on behalf of the people.  To illustrate this distinction, the Pastor faces toward the Altar when addressing God and turns to the people when addressing the people. Sometimes the Altar is pulled away from the wall to allow the Pastor access behind the Altar so that when addressing the people on behalf of God, the Altar is fully visible.  The Architect should take into account this and other actions of the liturgy when planning the Sanctuary.

Accessories to the Altar should be carefully controlled, as it is not a convenient place to set things, and should not be utilized to hold the flowers.  These include the Altar candles, the cross, the ‘bookstand’ to hold the Orders, and the vessels used for Holy Communion – the Chalice, the Ciborium, and the Paten, as well as the trays for individual communion cups.  The Architect is to develop concepts for the Altar that are most compatible with the architecture of the church, while serving its functional and symbolical requirements.

• Font – See Baptistery.
• Pulpit – God works salvation through His means of grace, which include His Word.  The Church gathers to hear His Word preached.  The pastor who preaches from the pulpit preaches not for himself but as the representative of God.  Therefore the individuality and personality of the minister are muted through the proper vestments.  The pulpit, as the mouthpiece of God’s Word should be accorded honor due the Word.  It will likely be elevated as well, even above the level of the Chancel if it is architecturally fitting.

Note:  The architectural expression of the centrality of the means of grace has long been a goal of Lutheran church architecture.  The following narrative describes the development of an architectural feature that is distinctively Lutheran: 

The development of the pulpit/altar (German - "Kanzelaltar") was the natural result of this emphasis. The pulpit/altar combines the architectural representations of the means of grace into a single unit which becomes the core component of the physical environment for the divine service. The pulpit/altar is considered by many scholars to be the single most important contribution of Lutheran theology to the history of church architecture. Dr. Harmut Mai argues that the evangelical pulpit/altar offers a unique opportunity for structuring a liturgical center in such a way as to give decisive architectural expression to the focus of the worship of the Lutheran Church upon the means of grace as the one center around which the congregation gathers. At the same time, Mai asserts, the pulpit/altar visibly expresses the essential unity of Word and Sacrament within Lutheran worship. (“To the Glory of God and the Salvation of Man”)

• Lectern – When used, a lectern serves as an extension of the pulpit from which the Word of God is proclaimed.  The common practice is for the appointed Scripture readings from the Lectionary are read from the Lectern while the Pulpit is reserved for the sermon.  Provision of a Lectern is not absolutely required or even necessarily desirable.  The oldest basilican had a single “ambo” from which the pastor would read the Word and preach.  The Architect is asked to consider the architectural implications of including a Lectern as compared to using only a Pulpit, and in consultation with the Pastor and the Building Committee, develop a recommended design.
• Communion Rail – The Lord’s Supper, or the Eucharist, or Holy Communion, as it is also called, is celebrated at the Communion Rail, which should be intimately connected with the Altar and either within the Chancel or at the edge of the Chancel.  Worshippers in the Lutheran Church are active participants in the worship, and leave their places in the Nave to participate in the Eucharist.  Flow of traffic for this foundational part of the liturgy is paramount.  Since in accordance with the Word of God, the Bread and Wine are truly the Body and Blood of Christ, these the elements of Holy Communion are accorded great care.  Celebrant seating should be provided in the Chancel.
• The distinctiveness of the Chancel should be marked not only in plan, but also in height and volume.  This corresponds to the “chancel arch” of the Gothic style by which the Chancel is set apart visually.
• Other accessories to the Chancel should be considered in the design of the Sanctuary, such as candles, offering plate stand, cross stand, eternal candle, etc.

Verticality:  The Sanctuary should be vertically oriented to raise the hearts and minds of worshipers to God. 

Orientation on the Site:  “Whenever possible the building may be located with reference to the ancient principle of orientation, the chancel and Altar toward the East; though this is not in any sense essential.”  (Reed, p. 8)

Refer to Dr. Horn’s “Propositions for Discussion” in this section for additional recommendations.

 

Relationship to Other Spaces

Entrance to the Sanctuary for most worshipers is through the Narthex.  Therefore, it should be adjacent to the Narthex. The Choir is an extension of the Sanctuary, most likely in a balcony but might be on the same level as the Sanctuary.  The Cry Room is to provide a temporary location for parents to sit with small children until they are ready to come back to worship.  As such, it is not a nursery.  The Sacristry and Working Sacristry should have close or immediate, inconspicuous access to the Chancel. The Font is a liturgical center and should be located appropriately within the Sanctuary.

 

General Requirements

The Sanctuary should be the most richly appointed space in the Church as a witness to the importance of worship and faith to both outside visitor and worshipper alike.  It should be coherent in its design, and should strive to make the worshiper aware that in this place he is entering the presence of God.  Distractions to the purpose of the Sanctuary should not be allowed.

 

Finishes

Floor:	Per Design.
Walls:	Per Design.
Ceiling:	Per Design.

 

Millwork and Accessories

Altar

Ambo/Pulpit

Font

Lectern (if necessary)

Communion Rail

Organ (allocate space/design for pipe organ)

Pews (with kneelers)

 

Technology Requirements

A good sound/voice amplification system is highly desirable.  Control should be as automated and hands-free as possible (a high-maintenance system with constant supervision by trained sound personnel should be avoided where possible).  Recommend a suitable location for the sound board in consultation with acoustical consultant.  From a functionality standpoint, the Choir balcony is recommended.

A video and audio recording capability of the worship service should be provided.  Placement of the equipment and recording personnel should be inconspicuous.

Convenience outlets should be placed with seasonal worship services in mind.  For instance, convenience outlets should be located in the Chancel for Christmas trees without the need for excessive extension cords.

Audio Visual screens in the Sanctuary are an open question.  It is the opinion of this writer that they are a detraction from the solemnity and dignity of worship

 

 

General Description

The Baptistery is the setting for the Font.  As such it is one of the primary liturgical centers which holds one of the means of grace.  It should be visible, i.e., part of the Sanctuary, but the precise location is to be determined.  A strong rationale exists for its location in the Chancel, or in the approach to the Chancel, since it is, along with the Altar and the Pulpit, one of the three primary liturgical centers.  An equally strong rationale exists that it be at the entrance to the Nave of the Sanctuary since, through Baptism, one receives God’s Holy Spirit and thus enters into a new life with God and into His Church. Thus the Font should be highly regarded and tastefully treated as a major component of the design of the Sanctuary.  Stone fonts are not uncommon.  Its importance should in no way be trivialized, such as making it a “rollaway” furnishing.

 

Relationship to Other Spaces

Locate within the Sanctuary and visible in accordance with its importance as a Means of Grace.

 

General Requirements

Baptism in the Lutheran Church as in most Christian churches throughout history is commonly conducted for infants.  If older persons come to faith later in life, they too are baptized here.  Baptism is a holy sacrament in which God is at work through the element of water combined with His Word.  Therefore, the quantity of water or the method employed in Baptism are not critical, only the act of Baptism through the Word in accord with our Savior’s command.  The method of Baptism therefore employed in the Lutheran Church is sprinkling or pouring from the Font.

 

Finishes

Floor:	Per design – coordinate with Sanctuary.
Walls:	Per design – coordinate with Sanctuary.
Ceiling:	Per design – coordinate with Sanctuary.

 

 

 

General Description

The Choir is part of the congregation.  As a part of the congregation, the Choir “confesses the truth given by God through His Word.  It does not dispense the Word.”  So says Dr. Horn in his seventh proposition for discussion concerning the principles of Lutheran church architecture.  Also, “singing for entertainment or display is out of place in the church.”  This twofold rationale is why Lutheran churches do not place choirs at the front of the church.  The focus of the congregation is to be on God and His gifts to us, and the Choir should be careful not to displace that focus. As a part of the congregation, the part of the Choir in leading the singing is practically reinforced by its placement behind and in the same direction as the congregation, when the “music of the choir and organ proceeds in the same direction as the singing of the people, when coming from behind the congregation it is the background, and gathers up the singing and holds it together.”  Dr. Horn expounds further that the Choir and organ do not belong in the Chancel nor to the side of it in view of the congregation because of its theological implications that do hold with Lutheran doctrine.  “This custom (locating at the front in view of the congregation) is derived from the Protestant Episcopal Church, which teaches that there is a distinction between Clergy and Laity, and does not hesitate to adopt the imitation of a priestly choir and to throw the Choir between the people and the Means of Grace. … In a Lutheran Church only the People are in the presence of God; the Choir is part of the Congregation; the Minister exercises the Office of the Word, in which God speaks.”

Relationship to Other Spaces

See General Description.

 

General Requirements

 

Finishes