Should I get a tattoo?

I would like to begin by saying that I do not intend to offend, pass judgement or condemn anyone. My purpose is simply to look at the issue of Christians trying to decide on the issue of getting tattoos, and to help young believers think through the issues.

I have read a lot of opinion on the issue and the debates about Levitical law. Both sides seem to make many good arguments, but there is apparently no consensus on the Old Testament Biblical prohibition. Generally most people end up saying something like, "Christians are not 'under' the law..." and the response is generally, "well then is murder still wrong?" These type of arguments don't really get to the heart of the matter.

Indeed it is the heart where Christ's work is done and God's concern for the individual seems to be focused. The New Testament teaching on circumcision is clearly about God's concern for our heart. The Apostles agreed that Gentile believers be prohibited from eating blood and sexual immorality (both of which are Levitical laws, btw), and that Gentiles not be burdened with the extent of ceremonial law. The heart is God's concern, and a transformed heart will change behavior.

But, does the New Testament have anything to say about tattoos? The Apostle Paul goes to great lengths to command Gentile (and Jewish) believers that they should do everything within their power not to live "as the pagans do". Any behavior or meal that is associated with pagan behavior should be avoided. Christians should be know by the "Banner of Love". We should be "marked" with love. In other words, Pagans display their gods in carvings of stone, wood and skins -- Christians display our God through deeds of love and concern for our brothers. We should be known for our love.

This led me to investigate WHY many young Christians want tattoos. Obviously there are many reasons. One of the main reasons I hear is, "To witness Christ to others" or "so everyone will know I am a Christian". Kind of the Evangelical trump card - EVANGELISM.

One blogger said of his reasons for getting a tattoo, "To me it was the sense of taking control and doing what I want regardless of what anybody said or thought... Really what I think is it all boils down to is either you have the nerve to have ink carved into your body for life... That is why all of us with tattoos have a sense of brotherhood. Because each one of us knows the pain we went through for something we love (tattooing)."

So there we have it. "Taking control and doing what I want to do regardless of what anybody said or thought." As Christians we are to be intensely concerned with what others think, especially in regards to the perception of sinful behavior (real or imagined). Also, we are to be controlled by the Holy Spirit, not our fleshly desires.

While the Old Testament prohibition against tattoos might be up for debate I think it is clear that our society still views tattoos as "rebellious" and "to Hell with your opinion of me". A new term has evolved called "tattoo lifestyle" with magazines focusing on this evolving people group. (BTW, many Internet filters will block 'Tattoo Lifestyle' sights as "R rated"). I wonder how long it will be until people begin saying, concerning their desire to be tattooed, "I was born this way."

In conclusion I think the real issue concerns your heart. Why do you want a tattoo? Are you at all concerned about offending people for the sake of your freedom? Do you seriously want to do what pleases God, or what pleases you?

If you are truly concerned about lost souls or being identified with Christ then I would suggest a little soul searching. Is a tattoo glorifying to God? Will it offend others around you? Will it cause others to stumble?

The Apostle Paul put it this way, "So whatever you eat, drink or whatever you do, do it all for the glory of God. Do not cause anyone to stumble, whether Jews, Greeks or the church of God -- even as I try to please everybody in every way. For I am not seeking my own good, but the good of many, so that they may be saved." (I Corinthians 10:31-33)

What architecture says about your beliefs.

A student friend, that attends a local Baptist college, came into my office the other day in dismay over a lecture concerning the placement of the pulpit in many liturgical (or high) churches. The professor had noted the emphasis that was placed on the Eucharist (or Communion) during the Middle Ages and the removal of the pulpit to the side. The professor deduced that the placement of the pulpit to the side was an external sign of a belief that placed communion at the center of worship and preaching as subordinate or secondary to it.

Truly many sacramental denominations do refer to communion as the "most blessed" sacrament and believe that it is the focus or climax of true worship. The implication from the Baptist professor was that this emphasis was wrong, and that preaching should take the place as the center of true worship and the only means of grace being dispensed. Therefore the pulpit takes center stage in most protestant churches.

The issue that troubled my young friend was the ramifications of such an observation if it were applied to most Baptist churches today. To begin with the typical exterior of most Baptist churches is a plain brick rectangle with a steeple - this speaks of a practicality and modesty that is sadly disappearing. The sanctuary is situated much like a theatre with rows of pews facing a stage (I understand this is a practical and traditional way of building that is common to most churches) and communicates to the adherent a sense of observation rather than participation. The altar table (or Lord's Supper table) is generally in the lowest center of the stage in most Baptist churches. Often the altar table holds an arrangement of flowers (since it is only used for Communion four times per year) and the flowers resemble those one would place on a grave or memorial (which is very much in keeping with the Baptist view that Communion is ONLY a memorial and symbolic act of obedience). Above the table the heavy wooden pulpit is exalted which not only serves a practical purpose, but send a clear message of the importance of the sermon (the new plastic pulpits irritate me and I am not sure of the message they send). Interestingly enough the choir is raised above the pulpit, but it is located behind the pulpit which communicates the importance of "worship" (which means singing in most Baptist churches) and its secondary place of support of the sermon. On either side of the choir you will find an American flag and the "Christian flag" -- this conveys the syncretistic beliefs of many Baptists and the belief that God's kingdom IS of this world. However, the most highly exalted place in the typical Baptist sanctuary is the baptistry -- what are we to understand from this symbolic placement? Using the logic and observations of the Baptist professor we could deduce that baptism is the most important aspect of Baptist life and in essence is the "most blessed sacrament" for the non-sacramental Baptists.

I love the Orthodox and their view that the church building (and indeed the entire service of worship) should convey Heaven to Earth. Much of the art and architecture sends a message of God's holiness and the Gospel message. The crucifixion often takes center stage, the ceilings reach to the heavens, saints remind us of faithfulness and incense give the aroma of otherworldliness. There is a sense of antiquity and presence in most Orthodox churches. There can also be found an inordinate adoration of the saints and the Virgin Mary, but this, too, communicates to the adherent the reality of the communion (or fellowship) of saints.

In my book the Episcopal Church takes the prize for protestant architecture. They generally have the most beautiful, oldest and traditional buildings in town. They are saying that they are ancient, they are here to stay, and they are concerned with beauty. Furthermore, Episcopal bell towers usually have REAL bells in them (please do not even get me started on fiberglass steeples with PA systems that play fake bells)!



At Christ Community Church we have inherited a beautiful sanctuary with a typical seating arrangement of pews. Stained glass windows along the wall depict various aspects of Trinitarian belief without attempting to depict the persons of the Trinity. The windows are merely symbolic and no attempt is made to depict the body of Jesus and are therefore not to be considered graven images. We are not opposed to printed or painted images or depictions of Christ as many icons can be found on our printed materials, but you would be hard pressed to call a bulletin cover an idol. Care is taken to appeal to the sense of sight while at the same time not allowing the worshiper to fixate on an image, but rather on Christ Himself who transcends our creativity, imagination and comprehension.

There are two works of art on the wall that are passages of scripture written in a Celtic style. These passages are theme verses from past years that speak of knowing Christ and who we are in Him.

The altar table is centrally located on the floor and flanked by kneeling benches. A Bible is placed in the center of the table with bread and wine on either side of the Bible. Hopefully this communicates the importance that is placed on the written word of God and the physical body of Christ who is the Word of God.

A single goblet is filled with red grape juice and a platter holds a single loaf of unleavened bread. The single cup and loaf are symbolic of the unity we share in Christ. (However, we currently serve the juice in individual cups -- it is a practice that is practical and in consideration of germs since real wine is not being used. I do not wish to critique our practice at this time as we are in the thoughtful process of change.) Communion is taken in a kneeling position at the end of the service and in response to the sermon. Communion (or the Eucharist), then, is the "altar call" issued to believers to respond to the liturgy, scripture reading, singing and preaching of Christ. It is more than memorial or merely a symbol; it is a proclamation of our faith in Him.

Two candle stands hold a total of six candles that are lit at the beginning of each service. Two represents "witness." Three is the number of the "Trinity". Six is the number for "man". Jesus is the "Light of the world". He says that we are the "light." At CCC, we are human witnesses of the Trinity that show forth light to the world.

Our pulpit is a simple wooden podium that is moved to the center floor for preaching and removed after the sermon. The wooden podium is symbolic of the cross, and it conveys a heaviness that plastic cannot. It is movable for practical reasons, but its placement on the floor with the congregation conveys the idea that the Word of God came to dwell with us and is preached among the people.

As we occupy a former Methodist church we have no baptistry. Therefore, our baptisms must take place outside of the confines of our four walls. This forces us to take the proclamation of the Gospel to an outdoor facility such as a pool. Unwittingly, we have been placed in the position of proclaiming the death, burial and resurrection of Christ both inside and outside of the church building. We are a congregation that proclaims Christ in our regular sacred gathering places, as well as our secular community.

The musicians are placed on the raised floor that is behind the altar table and at the foot of a stained glass window that depicts the cross. On the cross hang a crown of thorns and a wreath of laurel (symbolic of the crown of glory Christ gained through His suffering). While the slight elevation difference of the platform (or stage) is due to previous design and the placement is practical for instruments, I think it does convey a slightly misleading message that we place a higher emphasis on music. At CCC I think it would be true to say that we value each element of the worship service equally. All of the service is to be Christ exalting, and conducted at the foot of the Cross to the glory of God.

Quote of the Weak -- Church Architecture

"Architects could design church spaces that encourage people to use more of their senses than just sight or hearing. Think of the possibilities if architects were to consider the five senses not in isolation from one another but in harmony with each other.
God gave us five senses for a reason. People need to look, to listen, to touch, to taste, and to smell when they are praising God. "

-- Leonard Sweet (Church Architecture for the 21st Century, Christianity Today 1999)

While I disagree with most of his article (too much emphasis on innovation and video screens) I very much like his thoughts concerning the harmony of senses in worship.

A cup of Christ?

Icons have been used through much of Christian history to convey certain truths of Scripture. Some Icons are obviously heretical (ie. a depiction of the Trinty with three "Jesus" heads), while others may be helpful. This icon is meant to convey the "true presence of Christ" in the Eucharist.

I don't think this was what Jesus had in mind when He said , "this is my blood." Yet, it does give pause for thought.

Sublime and Ridiculous

Graffiti in the bell tower

I really should stop swearing oaths. It is an exercise in ungodliness, and besides that I almost always end up breaking my word eventually. Other than my marriage vow and an oath never to eat at Shoney's again, most of my rash vows have been broken.

I climbed the stairs of the bell tower in the cathedral in Cologne a couple of years ago. It was worth the trouble and the 2 euro they charge. After ascending and descending the 500+ stones stairs of the narrow passageway to the historic bells I said, "Well, I'll never do that again." What I should have said was, "I'd rather not do that again."

Two years later I found myself purchasing another 2 euro ticket for the privledge of losing my breath and getting cramps in my legs. My daughter was traveling with me and I thought it would be a crime not to take her to the top of the tower and see the view of the city. It was worth the trouble of course, and I took a picture of her that is one of my favorites.

I had already seen the bells and the view so this time my attention was turned to the graffiti that fills the inner walls of the tower stairway. Lovers, students, pilgrims, Satanists and others had taken their turns memorializing their journey to the cathedral by writing inscriptions with a variety of tools and languages. I was repulsed by the bold vandalism and at the same moment tempted to memorialize our visit. In some way we want to be a part of the greatness of the 700 year old building, and the permenance, faith and hope it represents. Graffiti on top of graffiti had made much of the writing illegible and served to illustrate the nameless mass of people that have come and gone like fading letters over the years.

Patrons of the cathedral are buried in eloquent coffins and tombs littering the main floor of the cathedral. Stained glass windows serve as reminders of great men through the ages. An elderly woman kneels in prayer. A group of Asian tourists snap photos. A priest with a coin box strapped to his chest scolds men who forget to remove their hats as they enter the holy place. Gift shops built into the outer walls peddle scale models of the cathedral, religious books and pornographic post cards. A man dressed in a blue bodysuit and wearing a jester's hat performs for the crowds outside the front door. A three-piece accordion band from the Ukraine plays classical music in the courtyard. A street artist spends his day chalking a picture of Mozart on the sidewalk. McDonald's is just across the narrow street and located next door to a hundreds of years old bier haus. It is both sublime and ridiculous.

It is in this place that I am reminded that our names are written in a place that is eternal. I take a deep breath and for a moment I cease despairing of the vanity of life.