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Barnes in Commonthe magazine of Churches Together in Barnes
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A clash with symbols?by Graham PulhamAlthough the use of symbols in Baptist worship has been (and sometimes still is) viewed with differing degrees of suspicion, even hostility, the fact is that the use of symbols has become a lot more common in non-Conformist churches during the past few decades. Attitudes have changed as churches have explored different ways to "grasp the width, length, height and depth of the love of Christ"(1) and sought to attract others in. The use of audio-visuals, banners, paintings, even sculpture, the use of drama and dance, all these things and more can be used to enhance the worship experience. Of course, what you find and where you find it, will differ from one congregation to another, but at the heart of all Baptist worship and proclamation are the symbolic ordinances of believer's baptism and the Lord’s Supper. Baptists practise baptism by full immersion. Romans 6:4 brings out the full meaning of this profoundly moving act of identification with the Lord. Immersion symbolises the believer's desire to die to self and, coming up again from under the water, their rising to new life in Christ. Water also speaks symbolically of the Holy Spirit and cleansing. The bread and wine of the Lord's Supper are understood to symbolise Christ's body broken for us and His blood shed for us. The bread is served and taken individually while the wine, served in individual glasses, is drunk collectively, thereby expressing the individual and corporate nature of the Church. So there's plenty of symbolism to be found in the Baptist denomination – but symbolism that serves to enhance understanding and participation in/of the Christian faith. Reformation and subsequent reactions to abuse often resulted in over-reaction – the baby being thrown out with the bath water. But the puritans (in particular) were surely right to want the emphasis to be placed back on the proclamation of the Word. During the iconoclastic turmoil that swept the Byzantine Empire in the eight century John of Damascus famously defended the use of icons saying that they were for the illiterate what books were for those who could read. Medieval church paintings and other symbols could and can have the same value; educating as well as raising the spirit. But problems arise when the worshipper – like a child learning to read – fails (or refuses) to move on from the picture book stage; from "milk to solid food" as Paul puts it.(2) This can lead to signs and symbols becoming an end in themselves and thereby objects of idolatry. In the Bible signs and symbols function within strict and relevant contexts – always pointing beyond themselves, sometimes more obscurely than at others, but ultimately always accessible for interpretation. When they fail to function as they should the wise and godly course of action is to have them destroyed or replaced.(3) If signs and symbols are to be "windows into heaven" we must ensure the glass is transparent not opaque. The church’s call is to revelation not obfuscation. Unless signs and symbols are "earthed" in the revelation of the Word their usefulness, indeed validity, is at best questionable. To that end Baptist worship places its emphasis on the proclaimed Word: the exposition and application of scripture.(4) Some time ago I was watching a documentary on an ancient South American civilization. The city ruins were covered with the signs and symbols of a long lost language and culture. It was, the narrator said, "a medium without a message". Now only archaeologists, historians and tourists visit the place. A timely warning for the Church. 1 Ephesians 3:18 |
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