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Gods Way Christian Forum. A place to be 'refreshed and built up in the Lord Jesus'. Where Christian 'Believers' can fellowship together to talk, discuss, enjoy, pray for others and give testimonies, chat. For Christian adults and unbelievers seeking salvation and encouragements found in the word of God.
Gods Way Christian Fellowship Forum (GWCFF) is only for adults and mature,young and teen christians.
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God's Way Christian Fellowship Forum

God's Way Christian Forum. A place to be 'refreshed and built up in the Lord Jesus'. Where Christian 'Believers' can fellowship together to talk, discuss, enjoy, pray for others and give testimonies, chat.
 
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The Advantages of Wood Pulpits EmptyFri May 23, 2014 12:22 am by Camille
God always provides for our needs according to His riches in glory through Christ Jesus.

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As long as we are doing the work of the Lord God will always meet our needs. As long as we are pointing others to God, He will always see that you have plenty.

Do the work of the Lord share what you know from the bible and share your testimony of how you were healed or set free and God …

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 The Advantages of Wood Pulpits

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kellyniles

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PostSubject: The Advantages of Wood Pulpits   The Advantages of Wood Pulpits EmptyTue Jun 16, 2015 4:40 pm

Quote :
Durability

Podiums that are made out of wood are extremely durable. Since your podium is an essential part of your church- you use it to speak from every week- you need a strong podium. When you buy a wooden podium, you know it will last for years because it is constructed of a reliable material.

Read more here: http://kingdomincblog.com/three-wooden-podium-pros/
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PostSubject: Sacred Desk or Sacred Cow? Perspective on the Pulpit by BOB GONZALES   The Advantages of Wood Pulpits EmptyTue Jun 16, 2015 11:35 pm

Sacred Desk or Sacred Cow? Perspective on the Pulpit
by BOB GONZALES

posted on JANUARY 31, 2013


Since the days of the Reformation, Protestant churches have traditionally situated the pulpit front and center in the architecture of their meeting places. The purpose of the pulpit’s conspicuously elevated and prominent position is to symbolize the authority and centrality of God’s Word in the life and ministry of the gathered church. The question we want to raise in this brief article is whether such symbolism is necessary or helpful in our day.

origins of the “pulpit”

The English term “pulpit” derives from the Latin pulpitum, which originally referred to a raised platform on which a speaker would stand. This usage is seen in the Authorized Version’s translation of Nehemiah 8:4: “And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose.”1 To my knowledge, this is the only time the English term is used in the Bible.

The next extant reference to a “pulpit” doesn’t occur again until the third century A.D. Cyprian, Bishop of Carthage, uses the term pulpitum to refer to a physical structure within a church building. According to Michael White,

The term seems to refer to a slightly raised dais or platform at one end of the assembly hall where the clergy sat. In once instance the honor of ordination is symbolized in ascending the pulpitum in the loftiness of the higher place and conspicuous before the whole people. The phrase “to come to the pulpitum” even becomes the technical term for the ordination of a reader in the church at Carthage.2

Later, in the fourth century, mention is made of Chrysostom reading and preaching from the ambo,3 which was a small desk usually elevated on a platform. Initially, the ambo was located in the front and center of the sanctuary, but by the ninth century it was moved to the side in order to make room for the altar of the Eucharist.4

With the advent of the Protestant Reformation and its emphasis on the ministry of the Word in corporate worship, the ambo or, as we now know it, the pulpit, was repositioned to a more central and prominent place in the sanctuary.5 What’s more, large pulpits were constructed in order to make the minister look smaller and thus to magnify God’s Word. The elevation of the pulpit above the congregation not only enabled the preacher to see the people but also signified the authority of Scripture over God’s people.6 This tradition persists in many Protestant churches today.

the pulpit as “symbol”

As noted above, Protestants have traditionally viewed the pulpit (or lectern) as more than a mere piece of furniture. It is viewed as an important symbol. In Christ and Architecture, Reformed authors D. J. Bruggink and C. H. Droppers argue, “Because we preach and celebrate the Sacraments at the command of our Lord, the furniture which we use to obey his command inevitably becomes a reminder, a symbol, of that Christ-commanded action.”7 Accordingly, they assert,

To set forth the God-ordained means by which Christ comes to his people, the Reformed must give visual expression to the importance of both the Word and Sacraments. Because the Word is indispensable, the pulpit, as the architectural manifestation of the Word, must make its indispensability clear.8

Indeed, failure to give architectural prominence to the physical pulpit is viewed by some, especially those in the Reformed tradition, as a downward trend among evangelical churches today. Jon Payne, a Presbyterian minister, attempts to trace the diminishing of the pulpit to the revivals of the Second Great Awakening and the “New Measures” introduced by Charles Finney. The emphasis, according to Payne, shifted from worship to evangelism. And, as a result,

Stages with small removable pulpits replaced fixed, central, and elevated pulpits; sloped amphitheatre-like seating which put the congregation above the pulpit replaced flat surfaced seating where the congregation was physically (and symbolically) under the Word; pipe organs, choirs, and ostentatious stained glass became the focal point of the congregation rather than the centralized pulpit and the illuminating light shining through clear windows.

The same author goes on to lament that “most contemporary sanctuaries could literally be transformed overnight into movie theatres or Broadway playhouses.”9

the pulpit as “circumstance”

Despite the venerable Protestant and Reformed tradition of “pulpit as symbol,” we cannot endorse that tradition as a biblical mandate or an essential feature of church architecture. Nor should we assume that churches using smaller portable pulpits or those not using one are necessarily depreciating the centrality of the Word in church life and ministry.

There’s no command in either the OT or NT requiring the use of a pulpit. The erecting of Ezra’s platform (Neh 8:4) was prompted by practical exigency rather than divine precept. In the synagogue Jesus stood to read the Scripture but sat down to expound the Scripture (Luke 4:16-21). In fact, it seems Jesus did much of his teaching in a seated posture (Matt 5:1; 13:2; Mark 9:35; Luke 5:3; John 8:2). The apostle Paul stood both to read and to preach the Scripture in the synagogue (Acts 13:14-41). But we have no evidence that the apostles or the Lord Jesus used what we know as a “pulpit.”

To use a theological distinction common to the Reformed tradition, the proclamation and teaching of God’s Word is an “element” of worship. That is, it’s an essential feature of corporate worship and ministry. On the other hand, a physical pulpit or lectern is not an “element” of worship but simply a “circumstance.” Accordingly, the use or non-use of a pulpit is based on practical expediency not on biblical precept, precedent, or principle. In most cases, a pulpit serves as a place on which the preacher or teacher may place his Bible and notes. But in the last analysis, the use, size, and location of a pulpit is a matter of liberty and utility.10

Keeping the distinction between “element” and “circumstance” in view is part of what enabled C. H. Spurgeon, the “Prince of Preachers,” to be critical of most Protestant pulpits while still affirming the centrality of preaching. Indeed, Spurgeon complained that many oversized pulpits undermined rather than enhanced good preaching. In discussing the importance of posture and gesture in preaching, he notes,

Pulpits have much to answer for in having made men awkward. What horrible inventions they are! If we could once abolish them we might say concerning them as Joshua did concerning Jericho—”Cursed be he that buildeth this Jericho,” for the old-fashioned pulpit has been a greater curse to the churches than is at first sight evident.11

sacred desk or sacred cow?

In this writer’s opinion, elevating the status of pulpit furniture to a divinely sanctioned symbol is not only unwarranted but also unwise. The only divinely sanctioned symbols for the New Covenant church are Baptism and the Lord’s Supper. Promoting the pulpit as a divinely sanctioned symbol blurs the distinction between the truly symbolic means of grace and the non-symbolic means of grace. While churches are at liberty to incorporate images of the cross or other Christian emblems into the architecture of their buildings, they should beware of according these “symbols” some kind of biblical or quasi-biblical necessity.

I fear that what was once called “the sacred desk” has evolved into a kind of “sacred cow” for a few. The thought of replacing the older, larger, and stationary pulpit with a newer, smaller, and portable pulpit is treated as a serious downgrade. Less extreme advocates of preserving the Protestant and Reformed “pulpit tradition” are more restrained in their judgment. They acknowledge that the pulpit is technically just a circumstance of worship. Nevertheless, even their more moderate attachment to the old wooden pulpit can leave them resistant to change. It can also incline them to suspect those advocating change of a subtle movement away from the primacy and centrality of the Word. Yet, if I may borrow and adapt the words of Meredith Kline,

Heresy in this matter does not consist in the size or locality of the pulpit. The heresy is insisting that the pulpit must be a certain size and be placed in a particular spot. Indeed, heresy is insisting that a physical pulpit must be used at all.12

I’m not necessarily advocating a kind of pulpit “iconoclasm.” Of course, if one’s congregation were venerating the old sacred desk in the way the Israelites of old were making an idol of the bronze serpent (2 Kings 18:4), he may need to reduce that piece of furniture to splinters or sawdust. But most Reformed congregations haven’t reached that point.

Nor am I suggesting that every church must or necessarily should replace their grand old pulpit with a newer portable lectern. If the older pulpit is serving well the needs of the preacher and the congregation, there may be no need for change. There may be a need, however, for some teaching that, figuratively speaking, “puts the old pulpit in its proper place,” i.e., as a mere circumstance of worship.

changing the pulpit?

We’ve argued that the big wooden pulpit is not an element but a circumstance of worship. Technically we don’t have to use a pulpit for preaching or teaching. Or we could exchange the old pulpit for one that’s newer and portable. But, as the old adage goes, “If it ain’t broke, don’t fix it.” In other words, we may change, but we don’t have to change. There should be some benefits or advantages to circumstantial changes in order to warrant such changes.

Below I’d like to suggest a few possible benefits and advantages of making the transition from an older large pulpit to a newer, smaller, and more portable pulpit. Let me quickly add that these proposed benefits and advantages are predicated on my perception of my local church’s cultural and ministry context. They are not, therefore, infallible, and they might not apply in other contexts.

1) the older symbolism isn’t necessary

It may be argued that the symbolism of a centralized pulpit served a useful purpose in the days of the Reformation and immediately following. But we don’t live in 16th or 17th century Europe. Even if some of our church members appreciate (without idolizing) the history and culture of the old pulpit, it’s unlikely that the uninitiated who come among us do. And I don’t believe the best way to show newcomers that we highly esteem God’s Word is to preserve the big pulpit. Our commitment to “the centrality of the pulpit” is communicated best not by furniture but by the place we give to biblical exposition in the worship and ministry of our church. Forty minutes of solid biblical exposition will do more than 400 pounds of wood!

But what if your church meets in an older building? Won’t the removal of the older pulpit and introduction of an updated pulpit result in architectural dissonance? If the sanctuary was originally designed for the large sacred desk, doesn’t aesthetic sensibility demand we keep it that way?

In response I would point out that one can find many newer and smaller pulpits that still have a traditional look. Moreover, with time people can become accustomed to modern looking fixtures in an older looking sanctuary. For instance, many older meeting places were built before the widespread use of audio amplification and visual presentations. No doubt, the new speakers and projector screen (or flat screen) may have seemed “out of place” initially. But now they seem commonplace. Similarly, a more modern looking pulpit will probably blend in with time.

2) for the greater visibility of the preacher

As we noted above, some churches designed large pulpits in order to hide the minister. The aim was to magnify God’s Word and to minimize the preacher. Apparently, clerical gowns served a similar purpose. They didn’t merely distinguish the preacher as clergy, but they served to draw attention away from the man and, instead, to the Word of God preached.

Of course, every godly pastor should, like John the Baptist, be willing to decrease in order that Christ might increase (John 3:30). Even so, I’m not convinced the best way to achieve this worthy goal is to create physical barriers between the preacher and the congregation. If that were the case, we might do better to imitate the character in the Wizard of Oz who hid from sight behind a curtain as he thundered forth the decrees of the Great Oz!

The only pulpit mentioned in Scripture (Neh 8:4) was built to stand upon, not hide behind. And a casual reading of the biblical narratives reveals that the prophets and preachers in Scripture normally communicated to their audiences in plain sight. One gets the sense that they wanted to be seen as well as heard. That is, they wanted to relate to their audience and convey accessibility and ethos.13 Though they sometimes communicated to their audiences in abstentia via written epistle, they preferred “face to face” communication (Col 1:10; 1 Thess 2:17; 3:10; 2 John 12; 3 John 14). Eye contact and body language were not only an effective form of body language then (Pss 32:8; 47:1; Prov 10:10; 16:30; 30:17; Lam 2:15; Ezek 4:4-7; Acts 13:16; 19:33), but they are valued in our modern culture as well.14

Of course, we shouldn’t exaggerate the degree to which the bigger pulpit creates a barrier between the preacher and the people. Even larger pulpits allow the congregation to see the preacher’s face and upper torso.15 Nevertheless, I would still argue that larger pulpits can tend to stifle body movement. And as communications expert Lonnie Polson remarks,

Unless speaking from a manuscript, most speakers should move about while speaking. This movement is effective to point up transition from one idea to another, to emphasize important points, and to recapture your audience’s sagging attention.16

Applying this counsel to the art of preaching in our 21st century American context, pastor and “media missionary” Steven Koster remarks,

In contemporary times, we’ve seen a reduction of pulpit size generally because of our culture’s increasing emphasis on the person doing the preaching. We don’t want our preachers hiding behind a wall. We want to see them, and connect with them as people, not just with their spoken ideas. That emphasis has its pastor-as-rock-star dangers of course, but it’s also an expression of the incarnated Word. God comes to us not as an idea, but as a person who empties himself of greatness and loves and suffers and dies along side us and in our place. The preacher does the same in trying to bear witness with their whole being (emphasis his).17

I don’t think preaching from a manuscript or from behind a large wooden pulpit necessarily denotes detachedness or a lack of authenticity for everyone. But like it or not, that’s the way some of the people we’re trying to reach with the gospel may view it. In such cases, I recommend accommodating to the scrupulous consciences of the target audience we’re trying to reach in the spirit of “becoming weak to the weak” (1 Cor 9:22).

3) to increase the versatility of our “worship center”

In our church the preachers share the platform with music leaders. And one of our music leaders uses an acoustic guitar to lead the congregation. Guitars are rhythm instruments and as such they serve to keep the congregation singing in sync. But the rhythm of a guitar is discerned not only audibly but also visually. Seeing the strumming patterns in addition to hearing them can aid the congregation in keeping time. I know it works that way for me.

The gesture of sharing the platform and lectern with music leaders need not be interpreted as an elevation of congregational praise above preaching. In our context and the context of many other Reformed Baptist churches hymns and prayers are usually viewed as secondary “means of grace” and prefatory to the main event. If one combines the teaching that takes place in Sunday School with the Sunday AM and PM sermons, the proportion of the ministry of the Word considerably outweighs the time given to singing and prayer. Even so, I think there’s warrant for viewing congregational singing as another facet of “the ministry of the Word.” After all, a large part of our singing involves letting “the word of Christ dwell in [us] richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs” (Col 3:16; cf. Eph 5:29).

So I don’t think using a lectern or podium that’s versatile enough to work for the preacher and the music leader need be interpreted as signifying a movement away from the centrality of preaching. Instead, it shows that we’re concerned about every element of worship. It gives those of us who are preachers the opportunity to “look not only to [our] own interests, but also to the interests of others” (Phil 2:4).

some final thoughts

In summary, the physical pulpit is not a biblically sanctioned symbol. It’s simply a cultural circumstance of worship. Consequently, preachers have the freedom to use a pulpit or to refrain from using a pulpit. Churches have the freedom to keep the old sacred desk or to update to a newer style pulpit that suits their needs and that may better accommodate a 21st century audience. A judicious and prayerful consideration of the church’s ministry context, congregational make up, and missional objectives in the light of general biblical principle and sanctified common sense will guide.

B.G.

http://drbobgonzales.com/2013/01/31/sacred-desk-or-sacred-cow-perspective-on-the-pulpit/
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kellyniles

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PostSubject: Re: The Advantages of Wood Pulpits   The Advantages of Wood Pulpits EmptyWed Jun 17, 2015 1:31 pm

Very insightful article on the history of pulpits! Thank you for sharing it.
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