Touch, Sight, and Faith #worship

My latest column in the Christian Courier.

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A large wooden crucifix stands toward the front of the crypt sanctuary in St. Joseph’s Oratory, Montreal. While the crucifix is not central within worship, it evidently receives much attention. A striking feature of the crucifix is the worn nature of Jesus’ feet — the paint is worn away and the surface smooth from the many hands that have rested there. Over the years, thousands of hands have been placed on those feet in a posture of prayerful need, of seeking the grace of God.

For those of us in the Reformed or Presbyterian tradition, this devotional attention to a crucifix will likely raise questions — questions as old as the Reformation itself. Doesn’t every artistic representation of Jesus somehow diminish him? Why not turn to the living Jesus in prayer, rather than to a lifeless statue? Aren’t these acts of prayerful devotion tied up with the idea that a human creation (a crucifix) can dispense grace?

Our tradition has been almost entirely word-centered, which means we are suspicious of visual and sculptural representations of Jesus or of God. In terms of the questions posed above, we have wondered whether such representations (idols!) distract us from the free grace of the living God. Our Reformed tradition has created only one narrow opening for such visual representations, in the specific case of those who could not read. In such cases, images (pictures) have been seen as a way to tell the story of Jesus and to share the truth of that story. This allowance for images focusses on their educational and not their devotional use. Continue reading

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The Shape of Confession

An important element of Presbyterian and Reformed  identity is our writing of, and deference to, confessions. The Presbyterian Church in Canada has three confessions that define our faith and theology – they are the Westminster Confession, the Declaration Concerning Church and Nation, and Living Faith.

One of the things you quickly discover in looking at these documents is that their meaning is determined as much by the shape of the confession as by the content of it. What do I mean by this? Simply that the order in which ideas are presented is as important as what the confession actually says about those ideas. For example, in looking at the Westminster Confession and Living Faith we notice that Westminster begins with Scripture while Living Faith begins with God – and we might ask why this difference. Can we begin talking about God before we have said something definitive about the scriptures that reveal God? What does it say about our theology that we can begin talking about God before exploring the nature of the scriptures?

There are all kinds of questions that arise when we look at the shape of a confession. Another more important question might be, why do neither Westminster nor Living Faith begin with Jesus, who is the living Word, and the one in whom we see God fully? Continue reading