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	THE CHURCH DESIGN
	God in the midst
	The traditional church to which we are accustomed is usually designed in the shape of a long narrow rectangle, at the end of which we have steps leading to the chancel where the choir sits, and then further steps to the Sanctuary and the Holy Table. The wall behind the table usually has a curtain, a stained glass window, a painting or a cross to draw attention to the Sanctuary. This type of building symbolises a transcendent God, a God who stands above and behind this world.
	In recent times the theological emphasis has shifted from the transcendent God to the immanent God, from the God out there to the God in the midst. This is part of what the "Honest to God" debate was about. The Bishop of Woolwich argued that in this space-age modern man finds it difficult to think of God out there, almost as if we could go to him in an Apollo space ship. He talked about finding God in the depths of ourselves, at the root of our being.
	By choosing to build the church, with its sanctuary at the centre, we are providing ourselves with a constant reminder that God is in the midst of us. Immediately anyone enters the church door and sees the table in the centre he should be reminded of Christ's words "Where two or three are gathered together in my name, there am I in the midst of them" (Matthew 18, v. 20). He should be reminded of the fact that God is not a God who holds Himself aloof from His world, but one who is concerned about everything that goes on in it. That is the meaning of the Incarnation. It is also the meaning of God sending His Holy Spirit into the world to carry on the work of His incarnate son. The traditional Church design symbolises the Ascension, whilst the contemporary design symbolises Pentecost. Both are essential elements of the Christian doctrine of God. But today we need to emphasise more the doctrine of the Holy Spirit, the doctrine that God is present in His world working out His purposes.
	The Central Service
	As well as reminding us that God is in our midst, the central sanctuary reminds us that the Holy Communion, the service which the Lord's own people meet around the Lord's own table on the Lord's own day, is the central service of the Church's worship. Having the people around the table helps to emphasise the priesthood of the laity. A return to the New Testament shows that the Church is not just the clergy, but the people of God, and that in the Holy Communion, it is the whole people of God assembled together who celebrate with the priest presiding. It is much easier to experience a sense of participation and a deepened fellowship, if the congregation is gathered around the table instead of sitting inactively at a distance.
	Again placing the Holy Table in the middle of the Church makes it possible for the presiding priest to stand behind and face the people, that is, to take the Westward position. This is also a return to the practice of our Lord and the early Church.
	The Church in course of Erection.
	The Westward Position
	We are all familiar with picture of the Last Supper. Our Lord and the Apostles are shown reclining around the table. For the Prayer of Thanksgiving said over the cup, which was the origin of the Eucharist Prayer, they would have been standing. After Christ's death and resurrection the Apostles met for the breaking of bread and prayers in their homes, and would naturally hae used the dining room table. When eventually the Church began to build places of worship, the table for the celebration was usually in the centre and the priest faced the people across the table. For the early Church the main consideration was that what the priest did and said must be seen and heard as fully as local conditions permitted.
	By the 8th century the priest had become separated from the people by pillars and curtains. The Roman language was still used even though it was becoming a dead language. As the people did not understand it, it was no longer thought important that the words should be said or sung aloud for all to hear, so the priest stood with his back to the people. The service became something done for the ordinary people by the experts, rather than something in which the people played an essential, active and intelligent part. As the celebration became a private affair for individual priests, it was found more convenient to place the table against a wall than to have it standing free.
	Later at the Reformation the nonconformists revived the original way of celebrating. But the Roman Church and many of the Anglican Churches continued to celebrate with backs to the people. The Church of Ireland compromised by taking the North end of the table, a position which is neither scriptural, apostolic or patristic. The Gothic revival, 400 years later, emphasised the separation of priest and people by placing choir chancel and screens between. The Communion Service, instead of being the central service of the Church, came at the end of Morning and Evening Prayer which had taken its place. But now, as a result of the Liturgical Movement, our General Synod has produced a Revised Service of Holy Communion which permits the priest to take the Westward position.
	By facing the people across the table, it is possible for the priest to speak directly to his congregation and for the congregation to see the action of the service, the taking and breaking of the bread, the pouring of the wine and their consectration. The manual acts are done as a public act in which the people can share, having brought the bread and wine with the alms from the body of the congregation. The corporateness and participation of the congregation is emphasised as it ought to be.
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