Symbolic Imagery in the Church

IntroductionClassically the church has used and looked at symbolic imagery, whether 2D or 3D, as visual pointers to the divine and God’s Kingdom. Historically, religious imagery was used for the sake of remembrance and teaching. Yet for some time now, there has been a split of opinion in regard to the use of imagery within the church. Many churches have shied away from symbolism and depictions of the divine. In some cases, it is not atypical for a sanctuary to not even display a cross. More and more it seems that the use of symbolism is nonexistent in these places, with imagery being reserved for church marketing and informational uses.I believe these communities with little or no symbolic imagery are greatly missing out on profound benefits which symbolic imagery gives. The church body would benefit in its depth of connectivity by using symbolic images which unify and ground the church community into the wider Christian tradition- ultimately, by directing contemplation and turning the viewer toward God. Symbolic imagery can be used as a spiritual discipline and further cultivating into a lifestyle.Coming from a Lutheran background, symbolism was present but not focal. During my life, my family has been a part of two church bodies, my father pastoring both. Both sanctuaries displayed multiple crosses, an eternal candle, an altar (adorned appropriately for the season of the church calendar), stained glass, and wooden pews.What I have been struck by since moving to Chicago and visiting primarily non-denominational churches, is not just the modernization and plainness of the spaces but the lack of symbolic imagery altogether. The only use of intentional images are graphics representing the church or the sermon series. This is not a bad thing; however, it stops the gift of imagery and symbolism far short. That type of imagery tends to be inwardly focused to the activities of a particular body and are overall nonpersonal, not profound, nor worth contemplation. Instead of adorning worship spaces with meaningful symbolism which point their congregants to what transcends that which is commonly seen or on the minds of people, ultimately extending to the commonality of all church bodies, spaces are adorned at most with stage lights. Though atmospheric, there is a loss of transcendence and overall connectivity- to the wider church, her history, to our own hearts, and most importantly to God.Though I have been in many churches with seemingly no intentional imagery to aid spirituality, a church in Chicago which sticks out to me is People Church. Unsurprisingly as one could guess by their name, they want to be identified by their love for people. I affirm that desire and am not analyzing their genuineness. However, their brand is not just the sole presence of symbolic imagery, but the place feels saturated in it. They have three large screens all displaying their logo, bright and clear, during the service, at least on two of the screens at all times. What struck me when I was there, was a sense that they were propagating their community over all else. The message I got from their chosen use of symbol was, “What’s important is that you are here…You are a part of the People Church experience.” Certainly, their logo gets etched into the minds of people, as I’m sure they are hoping to be rememberable for people to return. While this may be smart marketing, there is a greater use for symbolism.Select Acknowledged ConcernsMany churches have greatly shied away and do not view symbolism as a means or as a helpful to tool for new understanding to break through and thus usher in renewal for our minds. Schmemann assess, “It is this “holy” – the power of an epiphany- that is hopelessly missing today in both doctrine and institution, and this, not because of human sins and limitations, but precisely because of a deliberate choice: the rejection and the dissolution of symbol as the fundamental structure of Christian ‘doctrine’ and Christian ‘institution ( p.148).’”A main objection to the use of symbolism is the potential of a form or representation itself being made into an idol or held in higher esteem than what its depicting. The symbol must not be mistaken as the real thing. Exodus 20:3-5 says, “You shall have no other gods before me. You shall not make for yourself an image in the form of anything in heaven above or on the earth below. You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of parents to the third and fourth generation of those who hate me.”  The consequences of worshipping another god is weighty.In Deuteronomy, we see that Moses, on behalf of the Lord's people, not only destroyed their idol but fell prostrate for forty days and nights before God. Idolatry is clearly a serious sin, one we know is rooted in distrust and disobedience (Deut. 9:23).  Again, the issue, however, is not inherent in a symbol, but sin enters when it is worshipped, used for self-righteous works, and believed to carry power of its own. Superstition was a serious concern for some reformers, as well as there being a difference of understanding of how God engages with and communicates to humanity, some believing it is only spirit to spirit (Mattes, p.144). This is important as it informs the way we view and use the material world.Symbolism’s Inherent PurposeGoogle defines symbolism as “an artistic and poetic movement or style using symbolic images and indirect suggestion to express mystical ideas, emotions, and states of mind.” Symbolism packs and embeds meaning into a particular form; minimally and culturally, if not universally understood. For example, culturally speaking, fire is interpreted as a symbol of either passion or refinement.  More than being representational, symbolism is a friend of mystery and in itself, its only intention is to point to something far more profound than itself. Symbols don’t claim to be the very thing, person, or event, which it exists to point to. This is why it works beautifully and harmoniously with spirituality. It respects mystery and doesn’t seek to capture the entirety of anything. Alexander Schmemann expresses a symbol as an entrance to an epiphany of reality that otherwise cannot be known ( p.141), “for its function is to reunify knowledge as well as existence by reuniting them with one another (p.147).”With correct understanding, symbolic imagery acts as a point to jump off into higher contemplation. It has the ability to focus the onlooker’s attention and steer them towards God in a very practical manner. It can inspire us to connect internally with our faith and ground us into Truth which transcends all denominations and time. It can be used to not merely be reflections of ourselves or immediate community, but reveal a higher truth, actually pulling us out of ourselves.Material’s Inherent OfferingIn fact, more than just pointing to, material can and is to be offered to God. Caroline Walker Bynum says, “When (icons) insistently display- and even comment on- their own materiality, they show that they are matter. In other words, they show that they are not God. But matter is God’s creation- that through and in which he acts. Matter is powerful. In their insistent materiality, images thus do more than comment on, refer to, provide signs of, or gesture toward the divine. They lift matter toward God and reveal God through matter.” We cannot force God into matter nor does he promise for his real presence to be in all matter, but it is a vessel if He so chooses- then becoming sacramental. It is only through Christ hat a symbol is fulfilled (Schmemann, p.140).Scriptural Basis of ImagingClearly, scripture isn’t against artistic expression nor adorning. The Lord himself gave specific instructions of types of material, colors, and forms, that should be used in the tabernacle and the arc. Further, two of the most profound examples of symbolic imagery in scripture is the bronze serpent and the elements of communion ordained by Jesus Christ at the Last Supper. In Numbers 21:6-9, God instructed Moses to make a bronze serpent in response to the Israelites who had sinned against the Lord. In consequence, God sent fiery serpents to bite his people. Anyone who would look at the bronze serpent would be spared. It was a symbol and real extension of His mercy and grace.In regard to the elements, Luke 22:17-20 says, “After taking the cup, he gave thanks and said, ‘Take this and divide it among you. For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes’ And he took bread, gave thanks and broke it, and gave it to them, saying, ‘This is my body given for you; do this in remembrance of me’ In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you.’” Further, Christ himself is the ultimate physical vessel and mediator to God (1 Timothy 2:5). The reality of God being incarnate, holiness Himself, reveals that material is not defiled by nature. It can be used as a literal vessel for God. Physical material is how God relates to us and the means by which his grace and mercy comes through.We ourselves not only carry the Holy Spirit (1 Corinthians 6:19), But also know that it’s engrained in our nature and inherent in our purpose to be the very image of God. “God created mankind in his own image, in the image of God he created them; male and female he created them (Genesis 1:27).” It is thus part of our being to be sub-creators as he is creator, to reflect him and to exercise good stewardship. Is it not good then for our creations to be reflective of Truth and thus naturally turning our attention toward God both in the process of making and also in gazing? Can our creation not be an act of worship itself or aid our beings in worship in a formal setting? Our creations are only faulted with sin if they become idols or are created in the spirit of narcissism or death.The Relationship Between Image and WordThe striking thing is that imaging is rather pervasive. It’s unavoidable. We as human beings intake our very world, reality, in the form of imagery.  Imagery is everywhere and belongs in no sole place or medium. It transcends the 2D and 3D. It’s before us, in us, and is us. It is found in nature, in man-made objects, and in more abstract forms such as mental constructs and displays through action/motion. It’s still, it moves, it can be observed, or experienced. It can also be written. Word and image are tied together. They are different forms of reflection and documentation. Luther acknowledged that “there is no imageless word: the word actually portrays, pictures, or images Christ as the only way in which it can give Christ (Mattes. 137). He “viewed visual arts as an image-saturated word, which regenerates and transforms human imaginations and so alters sinner’s hearts and minds (Mattes, p.135).” Language and understanding is just as much visual as written.The Necessity of the Vessel and MediationLuther believes that God only relates to humanity through the physical. As he noted in his Lectures on Genesis, “In the same way it was necessary that man, as a physical being, also have a physical or external form of worship by means of which he might be trained according to his body in obedience to God (Mattes, p.137).” As we exist in a physical world in physical bodies, all revelation comes through material substance. Romans 1:20 clearly states this saying, “For since the creation of the world His invisible attributes, His eternal power, and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.” The very space we live in and the reality that material alone exists points to the hand of divinity who creates, provides, and showcases beauty.  Material is used for the purpose of both general and specific revelation. It allows, God as God, to reveal himself as he sees fit and to remain hidden beyond the physical (as he is not bound to it nor it), but also in the physical as he reveals in part and it acts as a sort of covering. The fullness of God, Jesus, who walked this earth, took on human form (In other words, not his natural form) and thus as he is in the raw is not revealed to us.Apollinaris of Laodicea says, “The energies of the divine being have always been invisible by nature, and they are never revealed to anybody directly, but they are made known through the creation (Oden, p.36).”  Of course, God is “other.” And Origen says, “From this, we infer that all who live on this earth have to begin with the use of the senses upon sensible objects in order to go on from them to a knowledge of intellectual things. Yet their knowledge must not stop short with the objects of sense (Oden, p.37).” We as humans have to “go off of” our senses to meet with God and gain understanding as we are bound to our physical forms.The Impact Empowered by the Holy Spirit, it is by our senses that our spirit excites, and we identify what is invisible upon realizing that there is more than we actually see. I believe our spirit can know things before we mentally do or have the ability to articulate. However, as we as beings are equally body, mind, and spirit, God desires for all of our being to be understand and aligned under Truth. Thus, Truth isn’t meant to be contained just in our spirit. Material is a vessel created material which is always in submission to its creator, ultimately existing to be a medium for God’s glory.One way as we may seek to come under God in faith is to put ourselves before visual symbols. It is important to note that there is a difference between someone who practices spiritual disciplines or follows liturgies with an empty heart to gain only the outward appearance by playing the part, and someone who may not yet be aligned with the heart of a liturgy or the meaning behind a symbol but seeks to submit oneself in the discipline to gain understanding and transformation in faith.We don’t need to make ourselves ready to step into practice but walk out in faith welcoming the Holy Spirit to change us as we even participate in spiritual disciplines using imagery. It puts the emphasis and gives the power to what is bigger and not dependent on us. This is the difference between a heart of faith and one of self-righteousness.Symbolic Images as Spiritual Discipline Traditional spiritual discipline using imagery often uses icons. Icons, in particular, have multiple historic intentions and purposes such as to teach, to aid someone in prayer or meditation by directing their attention on the person or to an event.  It can help focus someone’s attention as well as being “a reminder of God’s omnipresent and immanence in the world (orthodoxphotos.com).” Sister M. Helen said, “The profound beauty of an icon is gentle. It does not force its way; it does not intrude. It asks for patience with the uneasiness of early acquaintance. It asks for time spent before it in stillness of gazing. More important, it asks the one praying to allow himself to be gazed upon by it. One must yield space within himself to the icon and its persistent beauty. An icon is prayer and contemplation transformed into art. When exquisite art combines with prayer to become a work of worship and wonder, the art becomes sacramental. It manifests to us the God who breaks through all signs and symbols with truth.”Spiritual Discipline as LifestyleFurther, this spiritual discipline can be cultivated into a lifestyle. A practice of seeing what’s around us as symbols pointing to God and revealing a truth. This leads to daily life becoming not just a lived analogy of God’s presence but an awareness of a real presence and living grace. It orientates one’s perspective of the world, coloring it in a new light. Experienced symbols lead to further contemplation that extends far beyond the message in regard to just that object. It can lead to a sense of safety, grace, provision, mystery, and beyond. A mediated gift by God’s grace.The Spectrum Teased Out Of course, there is quite a large spectrum of physical quality, style, and subject which can aid us in our spirituality and direct our attention. As we come from different cultures, traditions, and carry a unique personality and way of interacting with the world, it will vary. The kind of imagery we will find valuable and are even open to isn't the same. Images, as I said earlier, may be practiced liturgies (foot washing, anointing, etc.). It may be traditional icons of forms such as a cross (gazed upon or held in hand). May have human forms depicting a biblical account or Jesus Christ in bodily form. Or it can be a painted scene of nature that sparks a light in is, as we find meaning in it, (Some personally valued images are as follows: “The wreck of Hope” by Casper Fredrich or the symbolic dreamscapes created by the contemporary artist Shane Miller.)  Two other excellent artists and creators of 2D symbolic imagery are Scott Erickson -viewable here(select “New Icons”) - who creates his images graphically and Jonathan Pageau who carves traditional wood and stone icons – viewable here. Both beautiful and meaningful images with the capacity to draw someone closer to God. These are a few creators who have done in me a work of God so to speak. Who have in one way directed my attention to the God who transcends it all.Closing RemarksI am not calling for a particular medium of symbolic imagery nor a specific form of practice regarding it, but that the church body would deeply benefit and should under correct posture give it a place in our churches and lives. We should be both creating personal and communal imagery with spiritual significance. We should also respect other's found significance in symbolic images which is rooted in faith and Truth. The purpose is deeper and "other" than following tradition. Especially in an image-saturated world, it is important that we have imagery in our lives and in our worship spaces with spiritual significance. It is foolish to believe that there is no purpose in being intentional in what imagery we surround ourselves with, in both private and public spaces. It is a misdeed to stop the use of imagery short using it only for entertainment, marketing, or for passerby purposes. There is forming weight in what we see and experience. Imagery that is not worth being still before and pondering is hardly worth making.Works Cited“Icons in the Orthodox Church.” OrthodoxPhotos.com, 2003,www.orthodoxphotos.com/readings/Orthodox_Church/icons.shtml.Mattes, Mark C. Martin Luther's Theology of Beauty: a Reappraisal. Baker Academic, 2017.Schmemann, Alexander. For the Life of the World.St. Vladimir’s Seminary Press, 1973.Oden, Thomas C. Ancient Christian Commentary on Scripture. Edited by Gerald Bray, InterVarsity Press, 2005Weiner, Sister M. Helen. O.S.C.,  Festal Icons of the Lord, 1977, the Order of St. Benedict, Collegeville, Minnesota.My Creative ElementI decided to create a piece more so over personal past significance. It was an image within my head. So why doesn't she have hands? Originally because I originally drew it and can't draw hands for my life. While thinking of a creative solution (like do I put her hands behind her back, etc.) I realized that it was oddly fitting as when one is in a state of despair one often feels helpless- like they do not have hands to do anything. My original statement with it was "God, be my hands." To that though, my mom literally burst out laughing when I told her the title and ended her laughing fit by saying that she "laughed so hard (her) kidneys hurt" haha. A literal testament that a piece will not have the same meaning to everyone nor necessarily hold any value to everyone. And that's natural and okay. The verse was added by suggestion to add clarity and give it a more overtly encouraging presence. If I wasn't posting this for others, I would of not included it. Unfortunately, I didn't have the time to take my drawing and turn it into fully into a graphic. So as it's not quite the end product I had in mind, but it is an example of a personal symbolic image with spiritual significance.Sm2._BPM_CreativeElement