MYSTERY OF THE HOUSE OF GOD

How lovely are Thy dwellings?.

O Lord of hosts!

My soul longs, yea, even faints for the courts of the Lord.

My heart and my flesh sing for joy to the Living God. Yea, the sparrow has found a home, and the swallow a nest for herself where she may lay her young, at Thy altars, O Lord of hosts, my king and my God.

Blessed are they who dwell in Thy house.. For better is a day in Thy courts than a thousand elsewhere....

PSALM 84.

In the middle of the shuddering storms of the world, and under the pressure of ceaseless temptations, the Psalmist paused to think. The sparrow has found a home to settle, and the swallow a nest to protect its young... but where would he find a place to dwell, and a shelter to inhabit!

No other place could compete with the altars of God, Lord of hosts, to please his heart and comfort his body. There, the ground beneath his feet escapes, the total of materialistic world disappears from his sight, and his soul is emerged to heaven, her abiding place. As if by wings of Spirit he is lifted up to the Divine Throne to expose his King, God and intimate personal Beloved. Embracing Him and leaning across His chest, he casts his burdens and pours all his secrets. Communes with Him, kindly reproach Him, here His voice and participate in His glories.

Tertullian expresses such magnificent dare which is utilized by the assembled church, by saying[1]: "We assemble in a meeting... so that we might surround God with our prayers, as if by force of arms. Such violence is pleasing to God.".

Indeed, worship in the house of God is far from being a duty nor a routine work exercised by a group of believers. It is in fact an urge to practice their own right, accepting the free gifts of the Holy Spirit. Their worship is an entrance to the Lord's green pastures, they are immersed into the spring of the life - giving water, eat the fatness of the heavenly banquet, drink from the chalice of salvation and enjoy the mysteries of God's everlasting love. The Spirit gratifies them so that they desire nothing but to be in God’s presence. In their state of content they no longer ask for themselves as much as for the others. They ask for presidents, ministers, the counselors, bishops, presbyters, deacons, monks and all ministers of the church. For The sick, the travelers, the prisoners, the distressed, the dead... They even pray for the animals, the plants, the rivers and the winds!. How remarkable ; there in the house of God all hearts are drawn up to heaven, but instead of becoming isolated to cope with one's personal needs, it is, on the contrary, broadened with love, requesting salvation, peace and renewal of every existing creature.

In the church believers also join the angels in their "House of Angels" , partaking in their heavenly liturgies, prayers and hymns. They remain permanently in their company rehearsing the praise of the 'new hymn' in an angelic wordage! In his book 'the Shepherd'[2], Hermas writes that angels rejoice at the sight of the heavenly tower of God being completed in us, offering praise to God for the consistency of establishing the spiritual church body.

No doubt that the secret behind the glory of the house of God lies in the guidance of the Holy Spirit , who is active in people’s life. ST. Augustine calls Him 'The Spirit of the church who overflows with every gift upon her members'. Also expressed by the words of ST. Irenaeus,[3] "Where the church is, there is the Spirit of God, and where the Spirit of God is, there the church and every grace".

The prime function of the Holy Spirit in the life of the church is to form her to resemble, and be an image of Christ, her Creator, so that ultimately she becomes an exact copy of Him. Hence preparing her for the eternal marriage and qualifying her for the eternal glories... In other words, the Risen Christ is transfigured in her life and His qualities are revealed in her. Along these lines we print some sayings of the holy fathers:

"It is solely through the Holy Spirit that Christ is formed in us and imprints on us his own features and so makes the beauty of the Godhead come alive again in the nature of man".

ST. CYRIL OF ALEXANDRIA[4].

"The Holy Spirit is the Life - giving odor of Christ, a living and effective odor, attracts all creations to Him in order to take part of God's supernatural”.

ST. CYRIL OF ALEXANDRIA[5].

"When we drink of the Spirit, we are substantially drinking Christ".

ST. ATHANASIUS[6].

In effect, when Christ, the Sun of Righteousness, shines on us with Spirit we no longer live in the shadow of darkness, but copy "is illumination. As productive stars we overflow love to others, serve them in humility and yearn for their salvation! By Spirit we are brought to the circle of the Cross so that everybody longs to die with his Christ on behalf of all mankind.

Lastly, in the house of God, we do not just get in touch with God, the heavenly and earthly creatures, but it is extended beyond that. We are granted additional insight even towards nonliving materials, and as a result recognize all surroundings as holy and blessed. The wheat is no longer bread but is converted to the Lord's Body through the Holy Spirit, and likewise wine is converted to the Lord's Blood. The rising incense represents pure prayers taken up to the divine throne by angels, and the Spirit sanctifies the oil. I can further say that the gold, silver, precious stones, wood, paper, textiles and even bricks and sand become holy when they are used to construct and furnish the holy house of God. Thus rigid materials are also utilized to be in the service of the heavenly things.

So far we have introduced the mystery of the house of God which we aim to get across through our study of the church building. The emphasis, however, being not to stress abstract riteous concepts or architecture developments as much as to cover the true spiritual aspects of the house of God, to be able to practice it in our daily life.

1 From the PARADISE TO THE CHURCH

THE BUILDING... A THEOLOGICAL SPEECH

When the church was opened on the world, particularly in the west, her attitude was not to love him and wash his feet as her Bridegroom, but instead she went on competing and arguing with him. The spirit of the world crept unto her, so she hastened to challenge him in his pleasures and plunged herself into his political affairs seeking mastership and domination. Naturally, many of the ecclesiastics were carried away from their spiritual attitudes, and their main duty of seeking salvation of people, and subsequently that was reflected on their life, activities, worshipping, rites, values, As a result, they regarded the church building purely as a piece of architecture to admire its lofty height, or position, or decoration, or art....

Now it is time to ask: What is our understanding of the Church Building?.

The church building, indeed, is an open bible written in a visible, tangible language that a simple child might follow, a theologian can dig deep in it, a clergyman loaded with excessive congregational responsibilities can enjoy, and comfort the spiritual hermit. It is a simple, but rather deep, theological speech that is delivered by the spirit to everyone. The topic of the speech is ’ our life in Jesus Christ ' as announced through our relation with God, Church, society, heaven, and even touches on our inner mysterious life.

In other words, the true authentic church building has its distinguished effect in the believer's life, his inner feelings, his values... It even extends to his private and public worshipping, his relations with his brothers in the church and outside as well as with the heavenly ones.

We can grasp this topic by studying carefully the concept of the ' House of God’, and its development since the first creation of the human race.

FIRST: THE EARLY PARADISE.

Adam lived in Paradise as a priest in the house of God. Each span of the Paradise declared God's love and care for him. Every now and then he would detect God's presence around him and hears the sound of the Lord walking in the garden and responds to Him. With every breath Adam offered love to his Creator, everywhere and without intermediations. Truly, early Paradise with all its spacious, was the holy 'House of God', at which God planned to meet man without the need of sanctuary, altar, offering, or incense.

Not before long, however, our parents were dismissed from Paradise loaded with their burden of disobedience, unable to visualize the dazzling light of the Lord. In their weakness, and because of their depraved nature they felt as if heaven became beyond their reach for ever, and God left them infinitely. They became aware of their earthly nature and wondered how could they be attached to the Heavenly One? Their sin how can they unite with the Holy One? Their finite existence yet how possible for them to remain in the presence of Infinite One?!

At this point it was inevitable that a heavenly action had to intervene to overcome such a deadlock created between God and man. Not only that but also to emphasize, sometimes by concealed interior feelings, and others by clear announcements and tangible signs that God is keen on His relationship with us, and ever wanting to share us even in our home... In view of that, God has introduced the rite of the sacrifice and the altar, as a preliminary basis for the House of God.

SECOND: THE ALTAR.

The introduction of the altar, as God's house even in its early and primitive stages immediately renders the two fundamental facts that are necessary in establishing the house of God.

The first fact deals with our relation with God.

The word 'altar' in Hebrew as in Arabic is 'mazbeh', refers to the place at which sacrifices are slaughtered. This is evident from the story of Genesis (22: 9) where Isaac was laid on the altar to be slayed and burned, i. e. meeting with God was made possible through a sacrifice of reconciliation.

Indeed, if the house of God is simply a place to be with God, then it is substantially an entry to the Sacrifice of the Cross. Through this sacrifice, His beloved Son, we can recon ciliate with God. His blood clears our sight so that we recognize the Lord as our father, and consume every last vestige of our guilt, tearing the note that proves the due debt that we were unable to pay.

On such a ground, the house of God ought to be established, its exterior style, interior construction, all conducted ceremonial worship, and even every gathering that takes place within. In brief, the church atmosphere should be conditioned as to attract every heart towards God to constantly enjoy reconciliation with the Father through the sacrifice of Jesus the Savior.

The second fact deals with our relation with God as a group or congregation.

This concept came to light at the time when Elijah the prophet built an altar of twelve stones (1 Kings 18: 30) , imitating the sinaitic tradition where Moses did the same thing (Exod 24: 4). Each stone represents a tribe, as if God's altar extracts its existence by the combined effort of the whole people in the merit of the sacrifice of reconciliation. Thus, despite meeting with God is achieved on personal basis, by our faith in the Savior, it is bound to be without isolation from others.

Once again, on such a ground the house of God also ought to be built, heather its materials, rites or worship.... They all should point out, as authentic icon, to the two integral and un - separable aspects that govern our relation with God.

God wishes to unite with each one personally.

God wishes that we all unite in Him , so that our knowledge of Him is not confined to the individual level, but is extended with the spirit of practical love , unity, as a one church body extending from Adam to the endless bounds of all ages. Each member represents a church, or a living sanctuary of God, that is not isolated nor separated from the altar body or the church body, the only bride of Christ.

THIRD: BETHEL.

A holy historical incident of major ecclesiastical interest, is that of Jacob running away from his brother Esau. On his aimless way, lonely, distressed and nothing to look up for, he rested his head on a stone and dreamt. There was a ladder set up on the earth, and the top of it reached to heaven, and behold the angels of God were ascending and descending on it , and the Lord stood above it and said, "I am with you" Gen 28: 12 - 15. Jacob awoke from his sleep and said, "Surely the Lord is in this place!... How awesome is this place!... This is none other than the house of God, and this is the gate of heaven!" Early in the morning, Jacob rose and took the stone which he had put under his head and set it up for a pillar and poured oil on the top of it and called the name of that place BETHEL, i. e. “HOUSE OF GOD ".

Oddly enough, such a vision was addressed specifically to Jacob, father of the whole Jewish race, as his twelve sons later became heads of the twelve tribes. Such a choice focuses the light on the broader aspects of the house of God, compared with the elementary form of the altar. As if God wanted to illustrate two vital facts of faith in conjunction with his relation with the people. These are: His existence among them, and openness of heaven on humans.

His existence among them: While Jacob was running away aimlessly, no place to rest and nobody to shelter him or offer him sympathy, God's voice assured him "I am with you" Gen 28: 15.

This point should be distinctly reflected on the church building. In resemblance with the relief that was flooded into Jacob's head upon resting at the foot of the ladder, it is also with us at the steps of the house of God. Indeed, our souls rejoice "Truly God is in this place" , and the inner Jacob within us hears God's encouraging voice, through the building rite, saying, "I am with you!".

Openness of heaven on humans: Jacob saw the angels ascending and descending on the ladder at which the Lord was standing at the top. As if God wanted to fulfill His wish of linking the heavenly creation with the earthly ones through incarnation and crucifixion (the heavenly ladder). Angels descend to serve the people, and the humans elevate to join in angels praises.... Such a magnificent exchange interprets calling the church 'House of angels ".

This is what was visualized by ST. Chrysostom on looking at the events of incarnation. He said, "First the Lord sends angels to people, then leads the humans to heaven. Thus establishing a heaven on earth, so that heaven is obliged to accept the human creation.".

FOURTH: THE TABERNACLE.

For the first time, an official divine commandment regarding setting up the 'House of God' had been issued to the people of God, on their way to Jerusalem, the symbol of heaven , dwelling place of the Lord. It was in the form of a tent leading their tents and is pitched wherever they camp.

The design of that tent was directly dictated by God to Moses after he had strictly fasted forty days and forty nights on the mountain. He was told,” See that you make everything according to the pattern which was shown to you on the mountain” Heb 8: 5, Exod 25: 9. In fact, the completed outcome of the tent; its name, exterior shape, interior construction, contents, rites, and movements were produced according to a precise divine plan that revealed the 'Mystery of God's House'.

That was confirmed by the Apostle Paul, when he drew near the tabernacle, guided by the Spirit. To him, the tabernacle was not a tent covered with bagers' skin, goat and sheep's hair, erected on poles and pags, carried on shoulders and containing the screen, altar of burnt offering, table of showbread, the golden lampstand etc.... He recognized it, nevertheless as an "example and shadow of heavenly things” Hebr. 8: 5, which reveal mysteries of God's work among His people. Things that the Apostle could not speak about in detail (Heb 9: 5).

Evidently, the tabernacle fulfilled Jacob's dream, but in a more realistic and elaborate form. We mention as an example:

As far as the name is concerned, it was called 'miskan' in Hebrew, which means 'the dwelling place'. As if God wished to make it known that His tent resides among our tents, so that every heart is opened to Him, and turn into His own dwelling.

It was also called 'ohel mo,ed’ in Hebrew, or 'the meeting place * . which signifies that the people are not assembled within to worship God, but rather a place wherein God is present among His people. Through clouds and glory He visibly uncovered Himself to them (Exod 40: 34).

Concerning its shape and external outlooks, it was roofed with badgers' skin, goat's and sheep’s hair... , needless to say, held no beauty. All its attractions were inside. Such the case with the House of God. On the outside it is stones, bricks and wood, but bears hidden divine glories announced to the humble soul by the Holy Spirit.

As far the tabernacle’s internal design and contents, all its minutes exposed God’s saving deeds as a mystery of God’s dwelling among the people. lt Included the screen, laver of brass, golden lampstand, table of showbread, the ark of testament, the altar of burnt offering etc...

THE SCREEN: This masks the’ Holy of Holies which is entered once a year, only by one mediator (the high - priest) , bearing blood in his hand which acts as the passport for all mankind to access God's holies... It is the mystery of heavens openness on the people. This Mediator is the Messiah , the sole High - Priest who ’entered once for all into the Holy place, taking not the blood of goats and calves but His own Blood, having obtained eternal redemption’.

THE LAVER: This is employed to wash and purify the body, symbolizing baptism in the Church of the New Testament. It grants the baptized a new birth in order that he becomes entirely holy and a temple of the Lord in which the Spirit resides through the Mystery of Chrism.

THE GOLDEN LAMPSTAND: With its seven lamps declares the church’s illumination through the continuous acts of the Spirit.

THE TABLE OF SHEWBREAD: This refers to the care of Christ towards His Church. He feeds the people with His own body and Blood that they abide in Him.

THE ARK OF TESTAMENT, and its inner contents uncovers the unity between God and people aiming to participate in His everlasting glories.

In brief , we can say that the tabernacle and its symbols explain a good deal of the mysteries of the House of God , the matter of which we shall come across in more details as we further proceed in this book.

With reference to its rites, the tabernacle bore the mystery of the Church and her sanctity. We can summarize those rites into three items: Sancification by blood, Purification by water and Consecration by anointing of oil.

Until today, these are efficacious in the church, not through shadows, but through the earnest of Spirit. With Christ's blood we are sanctified, purified in the baptistery's water, and consecrated to God by the anointment of Chrism.

Minutes of other rites associated with the sacrifices actually simulates the various sides of the mystery of the Cross. They clearly indicate our rights in the Cross that we may appear as saintly ones, worthy to receive communion and become one in Him.

Finally, considering the tabernacle movements, they denote the nature of God’s residence among His people. An effective and commanding one. When that cloud residing above, the tabernacle moved under the guidance of God's Spirit, and they halt when it stopped.

Through this principle, the house of God must be capable, in its design, of possessing positive drive, to lead the souls day after day through the wilderness of this world to the New Jerusalem guided by the Holy Spirit Himself.

In other words, the rite of the church building is a living and effacious element, capable of acting in the inner heart.

It is quite remarkable that inspite of the prolonged movements of the tabernacle, many years in the desert on its way to Jerusalem, it had t6 stop at the Jordan river for three successive days by a divine commandment , before crossing the river to the land of inheritance. As if passing beside the river to be hurried three days with the Lord, and cross with Him to the power of His resurrection.

FIFITH: THE TEMPLE.

When the people had settled in Jerusalem, the temple was constructed according to the pattern demonstrated to Prophet David by God. Once again the temple design was dictated from above, simply as an extension to the tabernacle. It included the same sections, same contents. Observed the same message and even followed its mobility; The tabernacle kept on moving across the wilderness with no fixed place to settle, referring to the foreignness of the church in this world, for she is only seeking its heavenly nation. Likewise, God gave no permission to David, man of wars, to found Him a permanent dwelling at Jerusalem. So long as the church is in a state of struggle, she cannot regain settlement. Only through her True Solomon, Jesus, the King of Peace, she can enjoy settlement, supported by His glories at heavenly Jerusalem.

It is not surprising, that the word ’Temple * , in Hebrew as well as in Arabic is ’Hekal', taken from the 'Ekalu' language, bears the meaning of the great house and was exclusively used to refer to the imperial palace. Hence, the House of God as a temple, can only designate that its occupant (God) is the King... reigning upon hearts of His people and their inner senses and external characteristics.

In that sense, the church ought to be a’ Temple ' that manifest God's kingdom in people lives, and capable of preparing the inner hearts to be thrones of God.

Now we can realize Jesus' tremendous love for the temple, considering it 'House of my own Father'. Which is worthy of every honor. Within, prayers take place as a sign of God's possession of the hearts.

SIXTH: CHURCH OF THE NEW TESTAMENT.

By this stage, the 'house of God' has entered a new phase, whereby the symbol has realized its fullness. Looking back. it is envisaged that ever since the dismissal from Paradise, God had adopted man by every conceivable way to accept His existence with him. Ultimately, the divine incarnation fulfilled such aim not only as God's residence among the people, but also establishing His unity with them, for 'the Word became man’.

In view of this new post that we had been granted by the divine incarnation, we no longer evaluate the church by its size, building materials or icons. Instead, the Incarnated Lord is transfigured in front of our eyes, so that we recognize the church as ‘Christ’s Body'. Extending in the life of the human race, it includes all temple corners, widens to embody heavens and transfers us above limits of time. Moreover, according to Hermas from the second century, it is existed in God's mind before creation and because of her He created the world. In the same context ST. Irenaeus at the end of second century, also looked at the Church as 'Body of the Great and glorified Christ'. Who ascended to heaven.

This is the new temple that the Lord meant when He said, 'Destroy this temple, and in three days I will raise it up again... But the temple He was speaking of was His own Body' Jn 2: 19,20.

As a result God's dwelling among His people in the past has been replaced by His Incarnation. His Body and Blood are offered to them so that they bide in Him and unite with Him as branches in the One Vine... They become 'members of His Body', a temple of God, as the Apostle says, 'Whereas the man who unites Himself to the Lord becomes one spirit with Him... Do you not know that your body is a temple of the Holy Spirit within you, which you have from God! ’ 1 Cor 6: 17 - 19.

Through such a concept of faith, the ' Church of the New Testament ' held a distinctive sanctity in believer's eyes, for the Church Building is correlated with the holy Body of Christ as well as with members of Congregation. For this reason, on entering the church they kiss its steps, doors, icons and kneel before the sanctuary as if before God Himself.

The ecclesiastical history lends countless examples of believers giving up their own life, quite readily, to secure churches, sacred vessels or church books from hands of unbelievers. They acknowledged the close bonding between such things and the Lord Himself... Every slackness towards it bears a direct dishonoring to God. Consequently. Nobody can claim the authority to sell it, even if it was him who offered it in the first place. The same applies for the minister in charge of the church.

SUMMARY.

In brief, the idea of the 'House of God' building had evolved throughout the sacred history, and in as much as man's ability to comprehend to the essence of 'Meeting with God and attaining unity with Him', coupled with its application in his daily life.

It began with elementary, mobile forms of altars signifying that Sacrifice is the accepted practice of reconciliation with God.

Then Bethel was introduced, announcing openness of heaven on earth as an unshakable evidence of God's eagerness to endure with His children, particularly at hard times.

Afterwards, divine instructions were given to prepare the tabernacle to meet with the people and lead them through wilderness on the way to Jerusalem.

Next the temple was built in Jerusalem, as a symbol of God's kingdom in lives of His people.

Lastly, came the church of the New Testament, founded not on visions and symbols, but upon the divine act; the Word was incarnated. Here, our relation with God commenced a new phase in that we became qualified to enjoy the new life and to be transferred to heaven to participate in His glories.

This is the new church that within its building gathers the holy Body of Christ; the Head together with the members. The Head leads the various members through the Holy Spirit, and members attain their right to unite with each other through their belonging to the same Head.