A message from Fr. Homa

Spring, 1996

Dear Friends,

Welcome to the new church of St. Julie Parish.

This booklet has been prepared to help you understand why the church has been designed as it has, in the hope of enhancing your ability to pray and worship here.

The liturgical documents concerned with church design are like a skeleton, upon which we have put the flesh of a building which is unique, but which we feel will greatly contribute to our parish's worship life and sense of community through the course of the next century. We hope you find this to be true.

Sincerely,

ORIGINAL PROPOSAL

In October of 1990, we formed a "Church Study Group," which began a process of securing demographic and liturgical data, attending workshops, and developing a proposal which was accepted by the parish at a town hall meeting in May of 1992.

Once the parish was out of debt and we had saved some money, the Archdiocese gave us permission to proceed with the building project. This initial proposal was as follows:

1. That we would have one worship space rather than two. *

2. That we would build a new church rather than renovate.

3. That the new church would seat 1200 people, with room for 1500 people on special occasions. (These figures were later down- sized to 1000 and 1300.)

4. That the new church would be attached to the old church, which would be used as a multi-purpose parish hall.
   

* Sunday Masses were said in the Church and activity center to accommodate the number of people.

PRINCIPLES OF DESIGN

Following the securing of an architectural firm and a liturgical consultant, the Building Committee attended a day of prayer and reflection in order to develop the "Principles of Design" upon which our new church design would be based:

CORE PRINCIPLE:

A COVENANT OF FAITHFULNESS

Just as the heart of God's Covenant is to be faithful to us, His people, we the building committee of St. Julie Church pledge to be faithful to our parish in all aspects of the design of our new church.

DERIVATIVE PRINCIPLES:

ASPECTS OF THIS FAITHFULNESS

This covenant implies:

1. Faithfulness to our people, in terms of designing a church which genuinely rises out of the "heart" of St. Julie Parish.
2. Faithfulness to our people, in terms of designing a church which enhances the spirituality of as many of our people as possible.

   -a place that is experienced as "sacred."

   -a place that is "inspiring."

   -a place with spaces for private prayer and devotion which are not in competition with the liturgy.

   -a place where all is in harmony.

3. Faithfulness to the sacramental and liturgical nature of the Church, in terms of designing a church building which:

   -is faithful to the post-Vatican II documents on liturgy and church design.

   -is designed primarily for the Eucharist but is also to be used for Sacraments and various forms of prayer and worship.

4. Faithfulness to the importance of symbols in liturgical and spiritual life, in terms of designing a church which:

   -highlights the natural symbols of light, air, water, and earth; and liturgical symbols such as oil.

   -uses "natural" materials as extensively as possible.

   -reflects "movement" as a real symbol of the journey of faith.

   -uses good art as an integral part of creating the experience of a sacred space.

5. Faithfulness to our unique history and reality as a parish, in terms of designing a church which:

   -is compatible with the architecture of the rest of our buildings.

   -is compatible with the economic level and "feel" of the local community.

   -is warm, welcoming, and "intimate," even though it must accommodate a large number of people.

   -is a welcoming "oasis" of peace amidst the commotion of the locale.

   -is able to maintain the kind of flexibility and simplicity we are used to, which enhances the sense that liturgy truly is more the people than the place.

6. Faithfulness to the future, in terms of designing a church which:

   -stretches the people liturgically and artistically, without tearing away needed roots.

   -is big enough to accommodate present and future numbers but which still enhances good liturgy.

7. Faithfulness to the nature of church as the Community of Disciples, in terms of designing a church which enhances the various ways in which the community gathers together. 

A TOUR OF THE NEW CHURCH

THE EXTERIOR

The building will be a place for praying and singing, for listening and speaking - a place for human interaction and active participation - where the mysteries of God are recalled and celebrated in human history. There must not be a yielding of the primary demands that liturgy must make upon the space: the gathering of the faith community in a participatory and hospitable atmosphere for Word and Eucharist, for initiation and reconciliation, for prayer and praise and song. Such a space acquires a sacredness from the sacred action of the faith community which uses it. The norm for designing liturgical space is the assembly and its liturgies. The building or cover enclosing the architectural space is a shelter or "skin" for a liturgical action. It does not have to "look like" anything else, past or present.

(Environment and Art in Catholic Worship;
Nos. 39-42 )

A view of the South side of St Julie Billiart Church
The arch above the main worship space is dominant.
The Day Chapel is at the left with it's half arch.
The round Eucharistic Reserve Chapel is between the two worship spaces.

The dominant feature of the church is an arch rising from between two sloped triangular roofs. The arch rising above the roofline can connote the rising sun, which for centuries has symbolized the Resurrection of Christ, or the rainbow over the earth, the Old Testament symbol of God's Covenant with His people.

Inside the church, the arch rising over the people gathered for worship can represent God's people encircled in His love.

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Narthex

Entrance

Day Chapel

Baptistry

Tabernacle

Crucifix

Ambo

BVM - SJB

Presider

Altar

Seating

Stations

Cry Room

Accessibility

As you move your cursor over the plan and it finds a
HOT SPOT
it will change from an arrow to a pointing hand.

Left click on a HOT SPOT for a description.

THE NARTHEX

"The Church should provide a climate of hospitality."

Entering the church through either the north or south doors, we find ourselves in the gathering area, commonly called the narthex. The narthex is a place where people can greet each other and socialize before and after the liturgy and where parish business such as food drop-offs can take place. Opposite the doors into the church is a corridor leading to the old church building, where special functions can be held after Mass without people having to go outside.

Gathering Space

When you walk into someone's home you expect to find inside the door a living area suitable for conversation. The rooms designated for special usage - the kitchen, den or bedrooms - are usually deeper in. In church design, the areas set aside for special usage - the sanctuary, nave and sacristy are usually deeper in. Just inside the main door of the church, though, you can often find a place suitable for conversation. The early church called it the narthex. Later churches called it the vestibule. Today many parishes are calling it the gathering space.

The earliest Christian basilicas established a narthex where ministers forming processions could prepare. A cathedral church today should have one for the same reason. A procession begins smoothly when the ministers who carry incense, cross, candles and lectionary have a suitable space for organization.

The vestibule in many churches is often a room of small scale. It may hold bulletin boards and tables for announcement. It offers a place to let umbrellas dry. A small vestibule assists those who need a practical place to pause before entering or exiting the building.

By contrast, a gathering space's larger scale allows people to meet, greet and mill around before and after the church service. Located inside the main doors, it allows people to make the transition from world to worship. (In some climates a landscaped area outdoors may serve this purpose.) The space is designed with socializing in mind. Because of their size, some gathering spaces get cluttered with too many bulletin boards, tables and activities. Their main purpose is not to provide stations for advertising the parish, but to help the community assemble.

In churches with a gathering space, you are invited to stop inside the door to visit with others. Once you establish relationships, you have prepared yourself to join people in prayer upon entering the body of the church.

This bulletin insert originally appeared in MINISTRY & LITURGY, a pastoral planning resource used by worship leaders in your parish as an aid for better liturgy. Copyright C 1999 Resource Publications, Inc., 160 E. Virginia St. #290, San Jose Ca.

THE BAPTISTRY

New baptismal fonts should be constructed to allow for the immersion of infants, at least, and to allow for the pouring of water over the entire body of a child or adult.

The place of the font, whether it is an area near the main entrance of the liturgical space or one in the midst of the congregation, should facilitate full congregational participation, particularly in the Easter Vigil. If the baptismal space is in a gathering place or entry way, it can have living, moving water.

( Environment and Art in Catholic Worship;
Nos. 76, 77 )

Moving through one of the five sets of double doors, we enter the  baptistery of the new church. We have located the baptistery at the entrance to the main worship space as a constant reminder that we enter the rich prayer, worship, and community life of the Church through the waters of the Sacrament of Baptism, and we invite people to renew this awareness by blessing themselves with the baptismal water each time they enter the church.

The centerpiece of the baptistery is the bronze baptismal bowl. The water which flows over the edges and down all sides of the bowl recalls the words of Jesus to the Samaritan woman: "The water I give shall become a fountain within you, leaping up to provide eternal life."

Around the baptismal bowl is a circle made of four wooden platforms. Each year on Holy Saturday the two platforms closest to the worship space are removed, to reveal a sunken lower basin, in which adult Catechumens will be baptized at the Easter Vigil. Since in Hebrew the number three meant completeness, the three steps down into and the three steps up out of this lower basin represent that the newly baptized is totally dying to an old life of sin, and is rising to a full and complete life in Christ.

Above the baptismal bowl is a hanging depicting flames. This hanging is placed in the baptistery to recall that we are baptized both in water and in the fire of the Holy Spirit.

Also located in the baptistery is the "ambry," the container for the vessels which hold the blessed oils used in the Sacraments.

THE CRUCIFIX

Passing through the baptistery, we immediately see above us the large hanging crucifix, a powerful reminder that the ones we are baptized into are the crucified and risen Jesus and the people who make Him present as they gather in His Name, especially through the sharing of His Word, and His Body and Blood.

You will notice that the corpus (body) of the crucifix faces not toward the body of the church but toward the entrance. This tradition goes back to the Middle Ages when the entrance to the sanctuary, the most sacred space, was often marked by what was called a rood screen (pronounced as in food.) This screen or wall was often topped by a crucifix facing outward, to remind those passing underneath that they were entering the most sacred space of the church. Thus we have positioned the body of Jesus on the crucifix to face outward to remind us that the entire space we are entering is sacred space, the Holy of Holies where we encounter the Lord in Word and Sacrament.

From the body of the church, we can see the silhouette of the body of Jesus through the beveled and etched glass of the crucifix, reminding us that all we do there is done in His presence.

The four quadrants outside the cross are removable and have interchangeable panels so that the color of the glass matches that of the liturgical season.

The Crucifix: The Cross

One of the prayer groups in the parish sent a suggestion to the Liturgy Board. “The Crucifix faces the congregation as we enter the Church, but many are too busy getting a seat to pay attention to it. Then, during Mass we are facing the back of the Crucifix. Perhaps we could turn it around.”

The crucifix correctly faces outward so that those who are entering can pass the Baptismal font, thoughtfully touch themselves with water (renewing our choice of being immersed in Christ), pass under the Crucifix (by His death and Resurrection we are saved), and prepare for the Eucharist. The designers of our church building hoped that by making the Baptismal pool significantly large, and the Crucifix large also, we would be stirred by these signs and enter into prayer with more appreciation of how we are Christians. But we need to notice them, and to use them.

We need encouragement to come early enough so that we can enter our worship space straight in, rather than moving off to the sides and finding a pew from the back. Not everyone can come early every Sunday, but do try sometimes, so that you can use the worship space as it was planned.

Perhaps it is just a small thing, but when we are in the worship space, we are not looking at the back of the Crucifix but the front of the Cross. Jesus was nailed to the Cross for just a few hours, but the empty Cross remains a reminder of his resurrection forever. The Cross is a sign of both his death and risen life-for-us. The empty Cross can serve as a sacred sign that we are gathered in this space for worship. Jesus, because He is alive and with the Father, is with us.

Ours is a beautiful cross of metal and crystal, an uplifting symbol. It is as low as it can be, so that it remains in everyone’s sight line. It changes color with the seasons of the Liturgy, now purple for Lent. To see its full beauty, try to view it from the Altar area when the lights are on and it is lit from the back.

And to add to your appreciation of the Cross, join your fellow Christians here on Good Friday evening, when we focus on the Cross as our deacon sings, “Behold the wood of the Cross on which hung the salvation of the World.” Now every Sunday’s Eucharist takes on fuller meaning.

Paul Beno

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THE WORSHIP SPACE

View from the Entrance of the Church

THE ALTAR, THE AMBO,
THE PRESIDER'S CHAIR

The Sunday Eucharistic assembly is the most fundamental ecclesial symbol, so the requirements of the Eucharist will have the strongest claim in the provision of furnishings for liturgy. Consequently, any liturgical space must take into consideration not only the general requirements of the assembly but also the need for a feeling of contact with altar, ambo, and presider's chair.

The altar, the holy table, should be the most noble, the most beautifully designed and constructed table the community can provide. It is the common table of the assembly, a symbol of the Lord, at which the presiding minister stands, and upon which are placed the bread and wine and their vessels and the book. It stands free, approachable from every side, capable of being encircled.

The altar is designed and constructed for the action of a community and the functioning of a single priest, not for concelebrants. The holy table, therefore, should not be elongated, but square or slightly rectangular; an attractive, impressive, dignified, and noble table, constructed with solid and beautiful materials, in pure and simple proportions.

The location of the altar will be central in any Eucharistic celebration.

The ambo or lectern is a standing desk for reading and preaching. Like the altar, it should be beautifully designed, constructed of fine materials, and proportioned carefully and simply for its function. The ambo represents the dignity and uniqueness of the Word of God and of reflection upon that Word.

The chair for the presiding minister should be so constructed and arranged that it is clearly part of the one assembly, yet conveniently situated for the exercise of the presider's office. This chair should be clearly in a presiding position, although it should not suggest either domination or remoteness.

( Environment and Art in Catholic Worship;
Nos. 63, 70, 71, 72, 73, 74)

As we enter the main worship space, it is immediately apparent that there is no traditional sanctuary against one wall. Rather, the platforms for the altar and the ambo (pulpit) are located in the center of the space, with the pews and chairs almost entirely encircling them. This design has been chosen to enhance our awareness that the gathered assembly are the primary ministers of the liturgy.

The centrality of the altar and the ambo strongly emphasize that the primary reason we come together is to share the Lord in Word and Eucharist.

The square altar is clearly seen as a table from anywhere in the space, and the shape of the ambo hints that it, too, is a "table" at which the Word of God is shared.

The Presider's chair is quite similar to the assembly's chairs and is positioned to show that the presider, even with special functions, is a part of the worshiping assembly.

The Ambo

THE EUCHARISTIC RESERVE CHAPEL

THE TABERNACLE

The celebration of the Eucharist is the focus of the normal Sunday assembly. As such, the major space of a church is designed for this action. Beyond the celebration of the Eucharist, the Church has had a most ancient tradition of reserving the Eucharistic Bread. The purpose of this reservation is to bring Communion to the sick and to be the object of private devotion. A room or chapel specifically designed and separate from the major space is important so that no confusion can take place between the celebration of the Eucharist and reservation. Having the Eucharist reserved in a place apart does not mean it has been relegated to a secondary place of no importance. Rather, a space carefully designed and appointed can give proper attention to the reserved Sacrament.

The devotional character of the space should create an atmosphere of warmth while acknowledging the mystery of the Lord. It should support private meditation without distractions.

The tabernacle, as a receptacle for the reservation of the Eucharist, should be solid, dignified, and properly ornamented. It may be placed in a wall niche, or on a pillar or pedestal. It should not be placed on an altar, for the altar is a place for action, not for reservation. There should be only one tabernacle in a church building. A lamp should burn continuously near it.

(Environment and Art in Catholic Worship;
Nos. 78, 79, 80)

High on the southwest wall of the main worship space burns the tabernacle lamp, pointing the way to the Eucharistic Reserve Chapel. Passing under the lamp we enter the special circular chapel whose only furnishings are the etched glass tabernacle for the reservation of the Holy Eucharist, and kneelers for private prayer and devotion before the Blessed Sacrament. The position of this chapel near but not in the main worship space ensures that there is no competition between private Eucharistic devotion and the action of the Eucharistic liturgy; yet having a special chapel in which to place the tabernacle highlights the importance of Eucharistic devotion and private prayer.

THE DAILY EUCHARIST CHAPEL

Connected to the Eucharistic Reserve Chapel, but opposite the main worship space, is the chapel for the daily celebration of the Eucharist, and for special liturgies with small groups of people. As with the main worship space, this chapel is set up so that the altar and ambo are in the center, with the assembly gathered around. At the back of the chapel are two Reconciliation Chapels for the individual celebration of the Sacrament of Reconciliation.

THE MARY STATUE
THE ST. JULIE BILLIART STATUE

At the north and south points of the church are shrine areas in which are located the statues of the Blessed Virgin Mary and St. Julie Billiart. 

The statue of the Blessed Virgin is not typical of traditional renderings of Mary, but represents many qualities which make Mary a true model for discipleship in the modern world. Mary is standing, with one foot forward, to show that she is active, engaging us and the world; that she approaches us and is open to receive us. Her head is up, and her veil is off her head, back on her shoulders, to highlight the dignity and equality of women in our Church and in our world. Her hands are extended outward and are slightly cupped to show that people turn to Mary for many different reasons; that Mary is open to receive into her hands whatever we wish to present to her, and that she wishes to give us all that we need to receive from her. These hands are also slightly raised, meaning that Mary intercedes for us, that she offers to God all that we present to her.

The Saint Julie statue highlights some of the main aspects of St. Julie's life. The habit she wears is that of the Sisters of Notre Dame de Namur, the religious order she founded. The book in her hand recalls the schools and institutions she started, and the children with her represent the children she helped who were orphaned during and after the French Revolution.

The screens behind both statues were taken from behind the Altar of the old church.

THE STATIONS OF THE CROSS

The Stations of the Cross are not immediately apparent in the main worship space, because they have been mounted on the brick support columns of the church facing outward into the four overflow areas or galleries. The reasons for this arrangement are twofold: first, it allows people to physically walk around to all the stations, rather than to just stay in the pews while the priest moves around; and second, they won't be a distraction to people seated in the worship space, whose attention is on the action of the liturgy. You will notice that in addition to the traditional fourteen Stations of the Cross, there is an introductory Station called the Agony in the Garden, and a concluding station for the Resurrection. Since we have sixteen columns in the church, this is a perfect arrangement.

Seating
and
Distribution of Eucharist

The pews are arranged for "antiphonal" seating as found in many old European churches or monasteries. They are equipped with kneelers. The floor of the church slopes gently from the columns in the back to the flat area in the center. This provides an unobstructed view from all parts of the Church.

Portable chairs with cushioned seats and kneelers are located in front of the pews on the flat floor area. These can be removed or relocated as needed for special liturgies.

In the "gallery" area behind the pews and columns, overflow chairs are placed only for Christmas and Easter liturgies.

For distribution of Communion at Sunday liturgies there are eight Communion stations each with a Bread Minister and a Wine Minister. In addition three facilitators assist in fractionating and are available to replenish the Communion Ministers' Ciborium or Cup.

The "Cry Room"
(There is none!)

The purpose of the a "cry room" is to provide a space that would be used only when babies cry. The crying baby would be taken there by a parent until the problem was solved and the crying stopped. A window and speakers were provided so the parent could participate in the Mass as best he/she could under the circumstances. We had such a room in the old church.

However, the room was seldom used as intended. Entire families would use the room for the entire Mass. The first ones there would fill it to capacity and there would be no room for it's intended use. It became a "Play Room" for young children who could not begin to experience "Church". The adults present could not fully participate in the Liturgy. Cleanup of food (and worse) was a problem.

It was decided to omit the "Cry Room" in the new building. Crying babies can be taken to the Narthex until quieted. Changing tables are available in the wash rooms west of the Narthex. 

Accessibility

The church was designed to be wheelchair accessible. We have several parishioners in regular attendance and have a wheelchair bound Communion Minister. The Ambo (Lectern) is built so that the top surface can be easily lowered for reading by a child or from a wheelchair. A movable ramp to the Ambo platform was included in the design and will be built this summer (or sooner if the need arises).

Besides the excellent sound system, wireless aids for the hearing impaired are available. (See below)

Fully accessible wash rooms are located at the entrance to the Church Hall (old Church). Both are equipped with changing tables for babies.

Handicapped parking spaces are located near the North and South entrances. There are no curbs or steps to be negotiated either outside or inside the building.

The North entrance features a canopy which extends from the door and over a circular driveway. This provides protection from rain or snow for a drop off point for handicapped or elderly. It also provides protection at weddings and funerals.

Every effort is made to accommodate those with special needs. Two wheelchairs have been donated to the parish and are available for use at Mass or other liturgies. Please ask an usher or Greeter for assistance if needed.

Parishioners interested in purchasing their own (personal) Hearing Enhancement Receiver and earphones may fill out an order form found in the Narthex on the tables.

Already the parish has a few receivers that parishioners borrow for mass and return afterwards. Some have requested that they be able to purchase their own to keep with them.

If you find it difficult to hear in church, take advantage of this opportunity.

Our Icons

November, 2002

. Due to the generosity of Ken and Angie Fagarason, we have two new pieces of artwork that adorn our church. They are fashioned in the style of eastern icons and you will find them on the brick walls facing each other across from the baptismal font. An icon is a small panel painting done on a piece of wood. The English word “icon” derives from the Greek ikona which literally means “image.” These paintings present an image of Christ, the Blessed Virgin Mary or a saint. The images found in icons are very stylistic—as opposed to realistic. The artist typically spends months or years in prayer before attempting to depict the image of Christ, Mary or a saint and this artistic endeavor, in the eastern Church, is considered a ministry. We are fortunate to have two icons grace the inner entrance of our worship space. One icon depicts Mary as theotokos (mother of God). The other icon depicts Christ as pantocrator (sovereign or judge of the world). They greet us as we enter to celebrate and they send us forth at the end of the liturgy. They remind us that one purpose of worship is to form us as a holy people, so that we ourselves might bear the image of the invisible God to all the world. Fr. Steve Lanza .
	On the right as you enter Jesus Christ Pantocrator
	Virgin Mary Theotokes  On the left as you enter
	Looking to the left A view as you enter the church Looking to the right
. As you enter, you pass the Baptismal waters that welcomed you into Christ's Church.  You then pass under the Crucifix which is placed at the entrance of the Sanctuary which in this church encompasses the entire congregation.  The Ambo is next, about 1/3 of the way, where the Word of God is proclaimed. The Altar is about 2/3 into the space and behind it is the Choir. The pews are arranged so that the people "gather around" the Table of the Eucharist and the Ambo to hear the word proclaimed.  .

THE FUTURE

At some time in the not-too-distant future, we want to incorporate some stained, etched, and beveled glass in the church. We envision this art glass in the line of windows between the triangular roofs and the brick walls, in the five sets of doors between the narthex and the baptistery, and in the curved doors leading from the worship space and the Daily Mass Chapel into the Eucharistic Reserve Chapel. This art glass should greatly enhance the beauty of the whole church.

In 2002, as part of the Archdiocesan Capitol Campaign, plans were developed to build an addition west of the church and north of the parish hall. These plans include a revised north entrance with a bell tower. A prayer chapel which would be open during parish office hours is also included. See Sharing Christ's Gifts.