The Stained-Glass Stories of the Chapel of St. Peter and St. Paul an Independent Study Project by Aidan Tait ’04

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A Hundred-Year Narrative: The Stained-Glass Stories of the Chapel of St. Peter and St. Paul an Independent Study Project by Aidan Tait ’04

We are so fortunate to visit daily a place as sacred as this. -Rev. Kelly H. Clark, Ninth Rector of St. Paul’s School The Chapel of St. Peter and St. Paul became the focal point of the campus upon its construction and consecration in 1888. Today the Chapel Tower pales only in comparison to the School’s power plant; its hourly bells can be heard from all over the campus. Both figuratively and literally, the building cannot be overlooked in the discussion of School history. And as St. Paul’s prepares to celebrate its 150th anniversary during the 2005-2006 academic year, the Chapel of St. Peter and St. Paul remains of utmost importance in the minds of alumni, faculty, and students alike. Each year the Rector receives new students to the School by welcoming into their Chapel seats; departing seniors use their last day in Chapel to sit in the very seats they occupied as new students. Indeed, the Chapel has a sort of aura about it—of both personal and School history—that makes it meaningful and unforgettable in the minds of those who live here.

While taking photographs of the Chapel one Thursday during Spring Term, I met a man from Boston who commuted daily through the area and had decided that afternoon to tour the Big Chapel. He came up to me, his eyes wide with the experience of taking in the building for the first time. I remember having the same look on my face the day I toured St. Paul’s four years ago.

The stained-glass windows are greatly responsible for the ethereal feel of the building; hundreds of historical Church figures line the walls of the building, their glass caricatures the gifts of generous Alumni. Only one window embellished the Chapel walls in 1888— twenty windows are now present in the Chapel today. Their presence itself inspires awe, but their extensive contents demand that we understand both the Biblical and historical significance of each window as well as its importance in the lives of St. Paul’s students. Their stories pertain to the history of the School; the examples offered in these windows only expand upon the educational process advocated and practiced at St. Paul’s. The windows, then, are an active extension of the very policies and morals that have guided this School during its first 150 years.

I hope this book offers you a sense of understanding, but more importantly, produces the awestruck feeling I saw in both myself and in the man from Boston as we watched the Chapel for the first time.

Aidan Tait ‘04 Spring 2004

2 Acknowledgments

I began this project after Dr. Erickson approached me in the spring of my Fifth Form year. He asked me if I would be interested in writing a booklet on the Chapel, one that would figure into the School’s celebration of the sesquicentennial in 2005-2006. The project dominated the winter and spring of Sixth Form, requiring extensive research, reading, writing, and editing. That said, I spent numerous hours bothering people within the School community, asking them for their help in various stages of the project. I would like to thank Dr. Erickson, whose guidance throughout this process has allowed me to meet my deadlines; Mr. Rocklin, whose encouragement and optimism was instrumental; Mr. Wardrop, for being positive and providing me a very important book which I used until it fell apart (literally); Mr. Rettew and Mr. Levesque, for prying open the doors to the Library Archives; Rev. Kelly Clark, who sat in the Chapel with me for over an hour and whose words became the focal point of my project; Mr. Audet, who never questioned why I spent so many hours in the Chapel with my camera; and my father, whose enormous bookshelf contained more books helpful to this project than I could have imagined.

I would also like to thank Bowman Dickson ‘05, whose help and patience in laying out this book transformed everything about the document.

3 All Biblical citations in this book are derived from the New Revised Standard Ver sion (NRSV) of The Holy Bible.

Other cited works include:

Crim, Keith R. The Interpreter’s Dictionary of the Bible, Volumes 1-5. Nashville, Tenn.: Abingdon Press, 1981. Dionysus of Aeropagite. The Celestial Hierarchy Online. (http:// www.esoteric.msu.edu/VolumeII/CelestialHierarchy.html). The Catholic Encyclopedia Online (www.newadvent.org). The Oxford Dictionary of the Christian Church. 3rd Ed. Ed. Cross, Livingstone. Oxford: Oxford University Press, 1974. The Oxford Dictionary of the Christian Church. 2rd Ed. Ed. Cross, Livingstone. Oxford: Oxford University Press, 1997.

4 The Jesus Windows Window One in memory of K.W. Arnoux, Nicoll Ludlow, and James Armstrong, all of the Form of 1889

Lancet 1: The Annunciation The Nativity Window derives its contents from the Gospel of Luke and the Gos- pel of Matthew. In the upper left lancet, the angel Gabriel descends upon Mary, inform- ing her that she is to bear a son: “In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. And he came to her and said, ‘Greet- ings, favored one! The Lord is with you.’…The angel said to her, ‘Do not be afraid, Mary, for you have found favor with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus. He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end’” (Luke 1: 26-28, 30-33)

Lancet 2: Mary’s visit to Elizabeth Following the angel’s visit, Mary visited her pregnant relative Elizabeth, who would soon be the mother of John the Bap- tist. The Gospel of Luke maintains that Mary stayed with Elizabeth for three months (Luke 1:56), probably preparing her for the birth of John the Baptist, which oc- curs in Luke 1:57. When Mary arrived, Elizabeth’s “child leaped in her womb. And Elizabeth was filled with the Holy Spirit and exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb’” (Luke 41-42). These Bible verses have since become part of the Catholic Rosary.

Window One: Lancet Two.

5 Lancet 3: The Nativity Jesus was born in a manger in Bethlehem soon after the birth of John the Baptist. Here, Mary and Joseph kneel before their newborn son. “She gave birth to her newborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn” (Luke 2:7).

Lancet 4: The Visit of the Wise Men One of the most popular Biblical stories, the visit of the Three Wise men has inspired numerous Christmas hymns. In Matthew 2, Herod orders the wise men to find Jesus and tell him of the baby’s location, “so that [he] might also go and bring him homage” (Mat- thew 2:8). In fact, King Herod sought to kill Jesus, for he was christened the King of the Jews immediately following his birth. As the wise men set out to find Jesus, they followed “the star they had seen at its rising, until it stopped over the place where the child was. When they saw that the star had stopped, they were overwhelmed with joy. On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh” (Matthew 2:9-11). After their visit, the wise men took a different road back to their home city, for they had been warned in a dream to withhold Jesus’ location from King Herod.

Window One: Lancet 3.

6 Lancet 5: Mary and Joseph’s flight into Egypt. After an angel visited Joseph in a dream and told him “‘Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you; for Herod is about to search for the child, to destroy him” (Matthew 2:13), Mary and Joseph took their child and fled Bethlehem. Herod ordered dead all children in Bethlehem who were under two years old. Jesus, however, escaped the massacre on Joseph’s donkey, and returned to Israel only after an angel had informed Joseph of Herod’s death.

Window One: A detailed view of Lancets 5 and 6. Lancet 6: Jesus among the doctors The final lancet of the Nativity Window shows Jesus’ early activity in the Church. When Mary and Joseph traveled to Jerusa- lem to celebrate Passover, Jesus remained there even after his parents had left the city. “After [searching for] three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. And all who heard him were amazing at his understanding and his answers” (Luke 2:46-47). His mother, anxious at his disappearance, remarked to him, “‘Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety” (Luke 2:48). Jesus re- sponded, “‘Why were you searching for me? Did you not know that I must be in my father’s house?’” (Luke 2:49). 7 Window Two

Lancet 1: Jesus’ Baptism The Baptism of Jesus finds its way into each of the four gospels; Matthew, Mark, and Luke describe the event while John alludes to it. John the Baptist prophesized Jesus’ arrival at the Jordan, proclaiming, “‘I baptize you with water for repentance, but one who is more pow- erful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire” (Matthew 3:11). Matthew’s account of the baptism is as follows: Then Jesus came from Galilee to John at the Jordan, to be baptized by him. John would have prevented him, saying, ‘I need to be baptized by you, and do you come to me?’ But Jesus answered him, ‘Let it be so now; for it is proper for us in this way to fulfill all righteousness.’ Then he consented. And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, ‘This is my Son, the Beloved, with whom I am well pleased (Matthew 3:13-17).

Lancet 2: The Temptation After his baptism, Jesus followed the Holy Spirit (the voice from heaven) into the wilderness. There, the devil—represented here as the red figure walking alongside Jesus— tempted him for forty days, offering him the material treasures of the world in return for his servitude. This event inspired the liturgical season of Lent, a penitential period in which Christians attempt to avoid temptation.

Window Two: Lancet 1.

8 [Jesus] ate nothing at all during those days, and money changers had set up tables. En- and when they were over, he was famished. The raged, Jesus made “a whip out of cords, [and] devil said to him, ‘If you are the son of God, com- he drove all of them out of the temple, both mand this stone to become a loaf of bread.’ Jesus the sheep and the cattle. He also poured out answered him, ‘It is written, ‘One does not live by the coins of the money changers and over- bread alone.’ Then the devil led him up and showed turned their tables. He told those who were him in an instant all the kingdoms of the world. selling the doves, ‘Take these things out of And the devil said to him, ‘To you I will give their here! Stop making my Father’s house a mar- glory and all this authority; for it has been given ketplace!” (John 2:15-16). The two figures in over to me, and I give it to anyone I please. If you, the foreground are money changers whom then, will worship me, it will be yours.’ Jesus an- Jesus has expelled from the temple. swered him, ‘It is written, ‘Worship the Lord your God, and serve only him.’ Then the devil took him Lancet 5: Jesus and the Samarian to Jerusalem, and placed him on the pinnacle of the Woman temple, saying to him, ‘If you are the Son of God, This lancet shows Jesus meeting the throw yourself down from here, for it is written, Samarian woman at the well. She is the first ‘He will command his angels concerning you, to person Jesus encounters who has not heard protect you,’ and ‘On their hands they will bear of him; this lancet illustrates Jesus emerging you up, so that you will not dash your foot against as a minister to all people rather than only a stone.’ Jesus answered him, ‘It is said, ‘Do not his disciples. put the Lord your God to the test.’ When the devil had finished every test, he departed from him until While his disciples went into the an opportune time. (Luke 4:2-13) Samarian city of Sychar to purchase food, Jesus asked the Samarian woman for a drink Lancet 3: John the Baptist proclaim- of water from the well: ing Jesus the Messiah John the Baptist prophesized Jesus’ ar- A Samaritan woman came to draw water, rival (Matthew 3:11), and this lancet portrays and Jesus said to her, ‘Give me a drink’. The Sa- him fulfilling that prophecy. Jesus comes to maritan woman said to him, ‘How is it that you, a the Jordan River for baptism, and John an- Jew, ask a drink of me, a woman of Samaria?’ (Jews nounces to all who are there, “‘Here is the do not share things in common with Samaritans.) Lamb of God who takes away the sin of the Jesus answered her, ‘If you knew the gift of God, world! This is he of whom I said, ‘After me and who it is that is saying to you, ‘Give me a comes a man who ranks ahead of me because drink’, you would have asked him, and he would he was before me’” (John 1:29). John alludes have given you living water.’ The woman said to here to the prophets who announced Jesus’ him, ‘Sir, you have no bucket, and the well is deep. life long before his birth; “he was before me” Where do you get that living water? Are you indicates that Jesus’ life was both celebrated greater than our ancestor Jacob, who gave us the and expected long before his birth. well, and with his sons and his flocks drank from it?’ Jesus said to her, ‘Everyone who drinks of this Lancet 4: Jesus Cleansing the water will be thirsty again, but those who drink of Temple the water that I will give them will never be thirsty. After Jesus summoned his first disciples The water that I will give will become in them a and performed his first miracle (turning wa- spring of water gushing up to eternal life.’ The ter into wine), he journeyed to Jerusalem. woman said to him, ‘Sir, give me this water, so There, he found the temple transformed into that I may never be thirsty or have to keep coming a market—merchants were selling animals here to draw water’ (John 4:7-15). 9 Jesus refers to himself as the living water, offering the Samarian woman the promise of eternal life. The Samarian woman leaves Jesus and returns to her town, telling all she finds there that she has met the true Messiah.

Window Two: A detailed view of the lower three lancets.

Lancet 6: Jesus and the Daughter of commotion, people weeping and wailing loudly. Jairus When he had entered, he said to them, ‘Why do As Jesus traveled around the Middle East you make a commotion and weep? The child is not and performed miracles, more people learned dead but sleeping.’ And they laughed at him. He of his ministry and began seeking his assis- took her by the hand and said to her, ‘Talitha cum,’ tance. This lancet depicts Jesus raising the which means, ‘Little girl, get up!’ And immedi- daughter of Jairus—a leader of the syna- ately the girl got up and began to walk about (Mark gogue—from the dead. According to the Gos- 5:35-36, 38-42). pel of Mark,

[S]ome people came from [Jairus’] house to say, ‘Your daughter is dead. Why trouble the teacher any further?’ But overhearing what they said, Jesus said to the leader of the synagogue, ‘Do not fear, only believe.’ When they came to the house of the leader of the synagogue, he saw a

10 foretold his death and resurrection (Mark 8:21). Mark’s description of the Transfiguration Window Three is as follows: a gift of the Fifth Form from 1890-1891 Six days later, Jesus took Lancet 1: Jesus healing with him Peter and James and the deaf man John, and led them up a high The third window illus- mountain apart, by them- trates important elements of selves. And he was trans- Jesus’ ministry to the lay figured before them, and people. The Gospel of Mark his clothes became dazzling details Jesus’ efforts amongst white, such as no one on earth the people, describing in de- could bleach them. And there tail a series of miracles that appeared to them Elijah with confirmed Jesus as the Mes- Moses, who were talking with siah. Lancet One shows Jesus. Then Peter said to Jesus, Jesus healing the deaf man as ‘Rabbi, it is good for us to be he returns from Tyre, a city here; let us make three dwell- in modern-day Lebanon. ings, one for you, one for “They brought him a deaf Moses, and one for Elijah.’ He man who had an impedi- did not know what to say, for ment in his speech; and they they were terrified. Then a begged him to lay his hand cloud overshadowed them, and on him. He took him aside from the cloud there came a in private, away from the voice, ‘This is my Son, the Be- crowd, and put his fingers loved; listen to him!’ Suddenly into his ears, and he spat and when they looked around, they touched his tongue. Then saw no one with them any looking up to heaven, he more, but only Jesus (Mark sighed and said to him, 9:2-8). A similar story can be ‘Ephphatha,’ that is, ‘Be found in Matthew 17:1-8. opened.’ And immediately his ears were opened, his tongue was released, and he Lancet 3: Mary and spoke plainly” (Mark 7:32- Martha with Jesus 35). This window pane shows Jesus with Mary and Martha, the Lancet 2: The Trans- sisters of Lazarus. “Mary was figuration the one who anointed the Lord The second lancet por- with perfume and wiped his trays Jesus’ transfiguration, feet with her hair” (John as described in Mark 9. The Window Three: Lancet 2. 11:2)—and thus she can be two figures beneath him are seen at Jesus’ feet. Moses, holding the Ten Commandments, and Elijah, wearing the purple robe. This transfiguration occurred mere days after Jesus

11 Window Three: A detailed view of the lower three lancets.

Lancet 4: The Good Shepherd The fourth lancet portrays Jesus as the God’s glory, so that the Son of God may be Good Shepherd. The analogy demonstrates glorified through it.’ Accordingly, though Jesus’ care for his sheep—his followers—and Jesus loved Martha and her sister and he tells a descriptive parable in light of the Lazarus, after having heard that Lazarus was comparison: ill, he stayed two days longer in the place where he was” (John 11:3-5) ‘What do you think? If a shepherd has a hundred sheep, and one of them has gone astray, does But upon his return to Judea, Jesus went he not leave the ninety-nine on the mountains and immediately to Lazarus’ house. “When go in search of the one who went astray? And if Martha heard that Jesus was coming, she went he finds it, truly I tell you, he rejoices over it more and met him, while Mary stayed at home. than over the ninety-nine who never went astray’ Martha said to Jesus, ‘Lord, if you had been (Matthew 18:10-13). here, my brother would not have died. But even now I know that God will give you what- Lancet 5: Raising of Lazarus ever you ask of him.’ Jesus said to her, ‘I am Here Mary and Martha observe as Jesus the resurrection and the life. Those who be- raises their brother Lazarus from the dead. lieve in me, even though they die, will live, This window is a continuation of Lancet 3 (the and everyone who lives and believes in me one of Mary and Martha), with Jesus beckon- will never die. Do you believe this?’” (John ing Lazarus to rise four days after his death. 11:20-26). Martha then led Jesus to Lazarus’ Prior to Jesus’ arrival, Mary and Martha wrote tomb. “Martha, the sister of the dead man, him a letter saying, “‘Lord, he whom you love said to him, ‘Lord, there is already a stench is ill.’ But when Jesus heard it, he said, ‘This because he has been dead four days.’ Jesus illness does not lead to death; rather it is for said to her, ‘Did I not tell you that if you be-

12 lieved, you would see the glory of God?’ So were untying it, some of the bystanders said to they took away the stone. And Jesus looked them, ‘What are you doing, untying the colt?’ They upward and said, ‘Father, I thank you for hav- told them what Jesus had said; and they allowed ing heard me. I knew that you always hear them to take it. Then they brought the colt to Jesus me, but I have said this for the sake of the and threw their cloaks on it; and he sat on it. Many crowd standing here, so that they may believe people spread their cloaks on the road, and others that you sent me.’ When he had said this, he spread leafy branches that they had cut in the fields. cried with a loud voice, ‘Lazarus, come out!’ Then those who went ahead and those who followed The dead man came out, his hands and feet were shouting, ‘Hosanna! Blessed is the one who bound with strips of cloth, and his face comes in the name of the Lord! Blessed is the com- wrapped in a cloth. Jesus said to them, ‘Un- ing kingdom of our ancestor David! Hosanna in bind him, and let him go’” (John 11: 39-44). the highest heaven!’” (Mark 11:1-10).

Lancet 6: Jesus with Children Lancet 2: The Last Supper Just as Jesus dined with sinners and tax The Last Supper, the subject of one of collectors, so, too, did he extend his blessing Leonardo Da Vinci’s most famous paintings, to children. In the sixth lancet, a child sits in is perhaps the New Testament’s most poignant Jesus’ lap as another waits in his mother’s story. Matthew, Mark, and Luke all describe arms, awaiting Jesus’ blessing. His disciples the same story; this lancet depicts Jesus’ final objected to the blessings, but Jesus allowed meal with his twelve disciples prior to the cru- the children to keep coming. He said, “‘Let cifixion. Jesus had foretold his death several the little children come to me, and do not stop times (“‘See, we are going up to Jerusalem, them; for it is to such as these that the king- and the Son of Man will be handed over to dom of God belongs. Truly I tell you, who- the chief priests and scribes, and they will ever does not receive the kingdom of God as condemn him to death’” [Matthew 20:18]), a little child will never enter it’” (Luke 18:16- and here the disciples finally realize the death 17). of their leader is imminent. Matthew de- Window Four scribes the lancet in Chapter 26: a gift of the Fifth Form of 1888-1889 While they were eating, Jesus took a loaf of bread, and after blessing it, he broke it, gave it to Lancet 1: Jesus’ Arrival at Jerusalem his disciples, and said, ‘Take, eat; this is my body.’ The Passion Window depicts Jesus’ last Then he took a cup, and after giving thank he gave activity prior to the crucifixion; Lancet 1 it to them, saying, ‘Drink from it, all of you; for shows him riding into Jerusalem with his dis- this is my blood of the covenant, which is poured ciples in tow. The story of the event is found out for many for the forgiveness of sins. I tell you, in Mark 11: I will never again drink of this fruit of the vine until that day when I drink it new with you in my When they were approaching Jerusalem, he Father’s kingdom’ (Matthew 26:26-29). sent two of his disciples and said to them, ‘Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it. If anyone says to you, ‘Why are you doing this?’ just say this, ‘The Lord needs it and will send it back here immediately.’’ They went way and found a colt tied near a door, outside in the street. As they

13 Window Four: A full view of Window Four depicts the story of Jesus’ final days, beginning with his entrance into Jerusalem, culminating in the betrayal of Judas Iscariot, and ending with him in the custody of Pontius Pilate.

14 Lancet 3: Jesus praying in the Gar- den of Gethsemane Here Jesus prays with his disciples Pe- ter, James, and John, asking them to accompany him in his time of need. He prays that his foretold death might pass him by—”‘My Father, if it is possible, let this cup pass from me; yet not what I want but what you want’” (Matthew 26:39)—before accepting his fate, saying “‘My Father, if this cannot pass unless I drink it, your will be done’” (Matthew 26:42). The disciples, however, cannot accompany Jesus, for they fall asleep three times, as he had predicted:

Then he came to the disciples and found them sleeping; and he said to Peter, ‘So, could you not stay awake with me one hour? Stay awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak.’ Again he came and found them sleeping, for their eyes were heavy. So leaving them again, he went away and prayed for the third time, saying the same words. Then he came to the disciples and Window Four: Lancet 4. said to them, ‘Are you still sleeping and taking at once and said, ‘Rabbi!’ and kissed him. your rest? See, the hour is at hand, and the Son of Then they laid hands on him and arrested Man is betrayed into the hands of sinners. Get up, him. (Mark 14:43-46). let us be going. See, my betrayer is at hand.’ (Mat- thew 26:40-46). Lancet 5: Jesus before Caiaphas Following his arrest, Jesus went before Lancet 4: Judas betraying Jesus the high priest Caiaphas. The high priests Judas, one of Jesus’ twelve disciples, and scribes probed Jesus, hoping he would “went to the chief priests and said, ‘What will confess (falsely) to being the Messiah and you give me if I betray him [Jesus] to you?’ would therefore be worthy of death. Their They paid him thirty pieces of silver. And interrogation began: “‘If you are the Messiah, from that moment he began to look for an tell us.’ He replied, ‘If I tell you, you will not opportunity to betray him” (Matthew 26:14- believe; and if I question you, you will not 16). This lancet illustrates Judas’ betrayal. answer. But from now on the Son of Man Judas is in the foreground, kissing Jesus on will be seated at the right hand of the power the cheek. “Immediately, while he [Jesus] was of God.’ All of them asked, ‘Are you, then, speaking, Judas, one of the twelve, arrived; the Son of God?’ He said to them, ‘You say and with him there was a crowd with swords that I am.’ Then they said, ‘What further tes- and clubs, from the chief priests, the scribes, timony do we need? We have heard it our- and the elders. Now the betrayer had given selves from his own lips!’” (Luke 22:67-71). them a sign, saying, ‘The one I will kiss is the The council accused Jesus of blasphemy and man; arrest him and lead him away under sentenced him to death. guard.’ So when he came, he went up to him

15 Lancet 6: Jesus before Pilate The council brought Jesus before Pilate, the governor, so that he might fulfill the death sentence. Pilate questioned Jesus, asking, “‘Are you the King of the Jews?’ Jesus said, ‘You say so.’ But when he was accused by the chief priests and the elders, he did not answer . Then Pilate said to him, ‘Do you not hear how many accusations they make against you?’ But he gave him no answer, not even to a single charge, so that the governor was greatly amazed” (Matthew 27:11-14).

In this lancet, Pilate presents Jesus—his wrists tied together—to the Jews. Though Pilate found Jesus innocent and “washed his hands before the crowd, saying, ‘I am innocent of this man’s blood; see to it yourselves’” (Matthew 27:24), the Jews called for his crucifixion. Pilate found Jesus innocent (“‘You brought me this man as one who was pervert- ing the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. Indeed, he has done nothing to deserve death. I will therefore have him flogged and release him’” [Luke 23:14-16]), but the crowd demanded that Barabbas, imprisoned for murder and insurrection, be released and Jesus crucified. Window Two: A view of the crucifixion.

head; “[t]hey put a reed in his right hand and Window Five knelt before him and mocked him, saying, in memory of Julia Mills Mumford ‘Hail, King of the Jews!’ They spat on him, and took the reed and struck him on the head” (Matthew 27:29-30). The Gospel of Matthew Lancet 1: Christ bearing the Cross gives the following account of the crucifixion: After Pilate had handed Jesus over to the Jews, the group led Jesus out of the city. While And when they had crucified him, they di- on his way to the designated place of cruci- vided his clothes among themselves by casting lots; fixion, Jesus carried his own cross. then they sat down there and kept watch over him. Over his head they put the charge against him, Lancet 2: The Crucifixion which read, ‘This is Jesus, the King of the Jews.’ The jeering crowd dressed Jesus in a scar- Then two bandits were crucified with him, one on let robe, placing a crown of thorns atop his his right and one on his left. Those who passed by

16 derided him, shaking their heads and saying, ‘You Lancet 3: Jesus taken from the cross who would destroy the temple and build it in three Joseph of Arimathea came to the site in days, save yourself! If you are the Son of God, the evening and called upon Pilate, request- come down from the cross.’ In the same way the ing that he be given Jesus’ body. Pilate con- chief priests also, along with the scribes and el- sented, and this lancet depicts the centurions ders, were mocking him, saying, ‘He saved oth- removing Jesus from the cross. Then “Joseph ers; he cannot save himself. He is the King of Is- took the body and wrapped it in a clean linen rael; let him come down from the cross now, and cloth and laid it in his own new tomb, which we will believe in him. He trusts in God; let God he had hewn in the rock. He then rolled a deliver him now, if he wants to; for he said, ‘I am great stone to the door of the tomb and went God’s Son.’’ The bandits who were crucified with away” (Matthew 27:59-60). Both Mary him also taunted him in the same way. And about Magdalene and Mary, his mother, who had three o’clock Jesus cried with a loud voice, ‘Eli, followed Jesus from Galilee, sat in mourning Eli, lema sabachthani?’ that is, ‘My God, my God, beside Jesus’ grave. why have you forsaken me?’ (Matthew 27:35-44, 46). Lancet 4: Christ appearing to Mary Magdalene This lancet shows the resurrected Jesus presenting himself to Mary Magdalene (kneeling). Three days after the crucifixion, “there was a great earthquake; for an angel of the Lord, descending from heaven, came and rolled back the stone and sat on it. [T]he angel said to the women [Mary Magdalene and Mary, Jesus’ mother], ‘Do not be afraid; I know that you are looking for Jesus who was crucified. He is not here; for he has been raised, as he said” (Matthew 28:2, 5-6). Upon the angel’s message, the two women ran from the tomb in pursuit of Jesus. “Suddenly Jesus met them and said, ‘Greetings!’ And they came to him, took hold of his feet, and worshiped him. Then Jesus said to them, ‘Do not be afraid; go and tell my brothers to go to Galilee; there they will see me’” (Matthew 28:9-10).

Lancet 5: Jesus and Thomas After meeting Mary Magdalene the Vir- gin Mary, Jesus met with his disciples, showing them the wounds in his hands and side. The disciple Thomas was absent, however, and refused to believe the disciples’ proclamations of Jesus’ return. “[T]he other disciples told him, ‘We have seen the Lord.’ But he said to them, ‘Unless I see the mark of the nails in Window Three: Lancet 3. his hands, and put my finger in the mark of

17 the nails and my hand in his side, I will not believe’ (John 20:25). Upon Jesus’ second visit to the disciples, Thomas was present, and Jesus said to him, “‘Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe’” (John 20:27). As shown in the lancet, Thomas kneeled before Jesus and placed his fingers in his wounds. “Thomas answered him, ‘My Lord and my God!’ Jesus said to him, ‘Have you believed because you have seen me? Blessed are those who have not seen yet have come to believe’” (John 20:28-29). Lancet 6: The Ascension Shortly after the Resurrection, Jesus stayed with his disciples for forty days. He said to them, “‘It is not for you to know the times or periods that the Father has set by his own authority. But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea, and Samaria, and to the ends of the earth’” (Acts 1:7-8). After this bold pronouncement, Jesus “was lifted up, and a cloud took him out of their sight. While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them. They said, ‘Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven’” (Acts 1:9-11). The lancet shows the disciples gazing upward at an illuminated Jesus, watching as he retreats into his heavenly home.

Window Five: Lancets 4-6 .

18 Bible, convinced only it was free of interpre- tive, subjective remarks. Thus both his trans- The Historical Win- lations and Biblical analyses are the product of extensive time with the original text—a dows claim few early scholars can boast. In addition, his collected letters—over 120 in all— ”have been, with the ‘Confessions’ of St. Au- Window Six gustine, one of the works most appreciated in memory of Henry Ferguson, Third Rector by the humanists of the Renaissance” (Catho- lic Encyclopedia).

There are four lancets (left to right) in this St. Ignatius of Antioch (b. circa 50; d. window, and they should be read top to bot- 98-117): Ignatius began his life a legend, as tom, column by column. The first lancet, from early Biblical historians deemed him the child top to bottom, shows the following: the cross Christ raised in Mark 9:35 (“He sat down, of St. Jerome; St. Ignatius’ martyrdom; the called the twelve, and said to them, ‘Whoever catacombs of Rome; Peter encountering Christ wants to be first must be last of all and ser- in a vision; and a chalice on top of a Bible, the vant of all.’ Then he took a little child and symbol of St. John Chrysostom. The second put it among them; and taking it in his arms, lancet includes St. Jerome; St. Augustine of he said to them, ‘Whoever welcomes one such Hippo; St. Augustine and his mother St. child in my name welcomes me, and whoever Monica; and Theodosius before St. Ambrose. welcomes me welcomes not me but the one In lancet three, St. Polycarp is at the top, be- who sent me’” [Mark 9:35-37]). While such a ing burned alive; the Council of Nicaea; St. claim is unsubstantiated, Biblical scholars are Anthanius and Constantine; and St. Helena. correct in labeling him the third Bishop of The last vertical lancet includes a crown and Antioch and an “auditor of the Apostle St. a sword, symbols of St. Polycarp’s martyrdom; John” (Catholic Encyclopedia). Ignatius St. Benedict; St. Clement of Alexandria; Pope looked to eradicate pagan influences from the Leo meeting with Attila the Hun; and the fi- Christian world, and after a run-in with the nal image in the window is St. Ambrose’s sym- emperor Trajan while traveling from Syria to bol, a chalice atop a Bible. Rome, he expressed his faith in Christ and was subsequently sentenced to death in Rome. Ignatius had sought martyrdom for his entire St. Jerome (b. 340-342; d. Sept. 30, 420): career and Trajan’s sentence came as a delight After a journey to Rome in his late adoles- to him. cence, Jerome began his ecclesiastical studies.

He was ordained at Antioch , an ancient city On the journey to Rome, Ignatius visited Phrygia, around 380 and migrated to several Christian churches in Asia Minor, of- Bethlehem in 386; there he lived an ascetic life fering up testimony to them. He dedicated dedicated to religious exploration and bibli- much of the journey to written correspon- cal translation. He translated the entire Old dence, providing foreign churches the sort of Testament from Hebrew to Latin and pro- advice that Paul did to the church in Rome. vided the modern world extensive interpre- He also wrote frequent letters to the church tation of Biblical text. Indeed, Biblical histo- in Rome, begging them not to deny him the rians hail Jerome as the most knowledgeable right to martyrdom. They fulfilled his request; and thorough of ancient Biblical analysts. He Ignatius was killed in the Flavian amphithe- fastidiously followed the original text of the ater and his remains were returned to Antioch.

19 tant link between the Apostles and the Fathers of the early Church” (Catholic Encyclopedia).

St. John Chrysostom (b. circa 347; d. Sept. 14, 407): St. John Chrysostom has been called the most gifted orator in Christian history. His youth, however, was marked by expansive religious conflict, as Pagans and other non- Christian groups resided in his hometown of Antioch. After an early classical education, Chrysostom met the Catholic bishop Meletius (c. 367) and became an ascetic and religious zealot. He received baptism and religious instruction from an ascetic society in Antioch and then retired to a cave in Antioch to live a fully ascetic life. After two years riddled with disease and cold, he re- Window Six: A complete view. turned to the church in Antioch and began His remains now lie at St. Clement’s in Rome. what would become a legendary preaching career. While his physical remains are at rest, Ignatius’ written collection remains a heated Chrysostom was ordained in 386 and be- controversy amongst Biblical scholars. Some gan preaching shortly thereafter. He was of his letters have been discarded as forgery, known for extensive explanations of Biblical those being two addressed to the Apostle St. text and his reputation reached as far as the

John and the one to the Virgin Mary. St. Byzantine Empire. After Nectarius’ death in Polycarp, one of Ignatius’ closest friends, lends September of 397, Chrysostom became the credibility to Ignatius’ true letters, for he Bishop of Constantinople. During his first names each of them in his letter to the year he commissioned the building of a hos- Philippians. Though some of Ignatius’ letters pital for the poor of Antioch and gave rivet- must be dismissed as false, the real ones pro- ing speeches condemning the lavishly rich. vide “the whole system of Catholic doctrine” (Catholic Encyclopedia). He was active in the Following a prolonged bout with the Pa- Apostolic circle and remains “a most impor- triarch of Alexandria, Theophilus—the culmi-

20 nation of a dispute with another bishop— his written work is both copious and multi- Chrysostom was exiled after two failed assas- farious. The Confessions detail his passion for sination attempts. His exiled ended after sev- God; the Retractations give his work in chro- eral years, however, as his enemies forced him nological order; and his Letters catalog his cor- into long marches in extreme weather, and he respondence with members of the Church. died a victim to the brutal treatment. His con- Another work, called The City of God, informs tributions to the Church remain integral even pagans of God’s history as intertwined with in modern times: he wrote several Biblical human history, “explaining the action of God commentaries and is celebrated as a dynamic in the world” (The Catholic Encylopedia). Au- orator. gustine is also revered as a great Greek orator, but his literary influence remains most St. Augustine of Hippo (b. Nov. 13, renowned in the modern world. 354; d. Aug. 28, 430): The son of St. Monica and a pagan father, Augustine is one of the Theodosius I (b. circa 346; d. Jan. 17, most celebrated members of the early Church. 395): A celebrated Roman Emperor, His Confessions are perhaps the most popular Theodosius first showed promise as a mem- Christian exegesis ever published, and his ber of the Roman Army. His contemporary, passionate writing has found a place in mod- the Emperor Gratian, made Theodosius a “fel- ern literature. As a youth, Augustine rejected low-emperor for the East” (The Catholic En- the Faith, opting instead for the natural sci- cyclopedia) in 379. His reign as emperor is ences. At age eighteen (373), Augustine joined celebrated by historians, so much so that the the Asian naturalistic sect of the Manichaeans, Catholic Encyclopedia calls him “one of the only one year after he had slept with a woman sovereigns by universal consent called Great.” who bore him an illegitimate child. After nine Theodosius immediately set to work eradicat- years, Augustine rejected Manichaeanism on ing Pagan cults, collaborating with Gratian in grounds of insubstantial evidence and insuf- an edict proclaiming all non-Christian gath- ficient scientific exploration. He later flirted erings were no longer churches. He also suc- with neo-Platonism before his famous revela- cessfully pacified the warring Goths as well tion in the garden at Milan (Confessions, Book as the Vandals and Huns. After his baptism VIII). in 387, Theodosius became more fervent in his religious beliefs and set to repressing Arian His study of neo-Platonism influenced groups in Rome. His efforts brought an end his Christian conversion, and Augustine to public pagan worship. spent time fusing the two sets of ideals. While Christianity remained his chief concern, he While Theodosius is remembered for sought to supplant Christian faith with philo- such feats, his most notorious accomplishment sophical reason, an effort establishing him as came when he massacred over 7000 people one of the first [documented] to challenge after the murder of a Roman governor. The blind faith. Following his baptism—per- window here displays Theodosius seeking formed by St. Ambrose in 387—Augustine forgiveness from St. Ambrose, a close friend sold each of his material possessions and do- who refusedadmission to the Church follow- nated the money to the poor. He became a ing the event. Theodosius endured eight priest in 391 and set to work denouncing non- months of penance to Ambrose after the mas- Christian sects, including Manichaeanism. In sacre. 396 he was named Bishop of Hippo, an office he held until his death in 430. Legends say St. Polycarp (b. 69; d. 155): Polycarp is he preached for five days continuously, and known chiefly as an early Christian martyr,

21 but his Epistle to the Philippians also sheds asteries he brought art and religious relics light on St. Ignatius’ works and correspon- from his trips to Rome. In addition, he invited dence. Polycarp and Ignatius were intimate a man from St. Peter’s Church in Rome to friends, and historians rely upon Polycarp’s teach the British Christians the Roman chant- writings to determine the validity of Ignatius’ ing tradition. Considered one of the most in- epistles. Like Ignatius, Polycarp corre- fluential Benedictine monks in history, sponded frequently with the Apostles, who Benedict Biscop also introduced architectural named him Bishop of Smyrna, a city in Asia modifications to England, teaching the country to make churches from stone and to use Atheist and pagan followers persecuted stained glass windows. Polycarp and other Christian figures, and he fled Smyrna in an attempt to save his own St. Clement of Alexandria (b. unknown; life. Following three days of seclusion in a d. circa 215): Clement journeyed from Greece farmhouse, Polycarp envisioned he would be to Alexandria in pursuit of Christian educa- burned alive. After the police arrested him, tion, and there he became the head of the Polycarp would not consider escape, though catechetical school. Clement combined ele- the chief of police offered him an out. When ments of philosophy with religious thought, his captors asked him to deny the Lord, “Four- calling for reason in the pursuit of faith. He score and six years I have served Him, and idolized what he called the “perfect Chris- he has done me no harm. How then can I tian,” a man who “leads a life of utter curse my King that saved me” (The Catholic devotion…[who] live[s] always in the closest Encyclopedia). As he predicted, Polycarp union with God by prayer, [who] labour[s] for burned to death, but the executioner expe- the conversion of souls, [who] love[s] his dited the process with a swift stab to his heart. enemies…and even endure[s] martyrdom” Legends say blood poured from him and ex- (The Catholic Encyclopedia). Clement con- tinguished the flames. The authorities burned sidered the perfect Christian to be knowledge- his body for fear that Christians “should aban- able of virtue and reason and thus not inclined don the worship of the Crucified One, and to blind faith. begin to worship this man” (The Catholic En- cyclopedia). Pope Leo I (b. unknown; d. 461): Leo headed the Church during the tempestuous St. Benedict (b. circa 628; d. 689-690): A fifth century, as the Roman Empire began its Benedictine monk, St. Benedict Biscop was collapse and rival non-Christian groups born in Northumbria, England and “spent his threatened the unity of the Church. A secre- youth at the court of King Oswy” (The Ox- tive Manichaean group established itself in ford Dictionary of the Christian Church, Sec- Rome while Leo was pope; he encouraged ond Edition, p. 154). After traveling to Rome Romans to inform him of any anti-Christian twice during his early adulthood, Benedict behavior and apprehended and converted joined the Benedictian order and served as numerous Manichaeans. In an attempt to Abbot at Canterbury’s monastery of St. Peter strengthen a fracturing empire, Leo devel- and St. Paul. oped relationships with foreign episcopates, rebuilt churches, and kept composure during Benedict introduced the liturgical prac- a period rife with barbarian invasion. The tices in Rome to the growing Christian sect in Chapel window displays Pope Leo’s success England. He founded two monasteries: that at pacifying the Huns following Attila’s inva- of St. Peter in Wearmouth, England in 674 and sion of Northern Italy. In 452, Leo traveled to that of St. Paul in Jarrow in 682. To these mon- Italy and met with Attila, who promised to leave the country. 22 Window Seven in memory of William Hamilton Foster, Master and Vice-Rector

Like Window Six, Window Seven has four lancets and should be viewed going from top to bottom. The first lancet portrays St. Aidan; St. Alban; and the historic Glastonbury Abbey. The following lancet shows the arms of St. David’s diocese; St. Augustine of Can- terbury encountering King Ethelbert; St. Patrick; Pope St. Gregory the Great; and the last illustration is of the arms of the archdiocese of Canterbury. The third lancet includes illustrations of the arms of the archdiocese of Armagh; St. Theodore of Canterbury; St. Benedict Biscop; St. Columba of Iona; St. Paulinus of York; and the arms of the archdiocese of York. The fourth lancet depicts the Synod of Whitby; the Venerable St. Bede; and King Alfred the Great.

St. Aidan of Lindisfarne (b. unknown; d. Aug. 651): He began his life the pupil of St. Senan, an Irish bishop, but later became a monk. In 635 the people elected him the first Bishop of Lindisfarne. He helped establish monasteries across the country, bringing ecclesiastical influence to Ireland and converting scores of people to Christian- ity.

St. Alban (b. unknown; d. circa 304): St. Alban is celebrated as the first British martyr. Initally a pagan, St. Alban converted to Christianity after befriending a Christian priest. The man sought refuge in Alban’s house following a raid in the town of Verulamium; when the man’s persecutors sought him out at Alban’s home, “Alban dis- guised himself in the cloak of his guest and gave himself up in his place” (The Catholic Window Seven: A shot of the left lancet Encyclopedia). When asked to denounce his shows St. Aidan (top), St. Alban at the newly acquired faith, Alban refused and was river (middle), and the Church at Glastonbury.

23 Window Seven: A complete view of the window on a sunny day highlights the purple background of the window. Windows Six and Seven are the only two windows in the Chapel to have these purple panes of glass.

24 condemned to death. A popular legend ex- St. Augustine of Canterbury (b. un- plains that as Alban and his keepers walked known; d. May 26, 604): The First Archbishop to the execution ground, Alban “arrested the of Canterbury, Augustine made a visit to Brit- waters of a river so that they crossed dry- ain at the request of Pope Gregory and suc- shod, and he further caused a fountain of ceeded in converting thousands of Britons. water to flow on the summit of the hill on Upon landing in England, Augustine and his which he was beheaded” (The Catholic En- entourage of 40 monks met British ruler King cyclopedia). While Alban died over 1700 Ethelbert, who welcomed their efforts and years ago, his life has been celebrated on June later converted to Christianity. The group es- 22 since the fifth century. tablished Benedictine monasteries in the En- glish countryside and countrymen soon fol- Glastonbury Abbey: A storied lowed the example of their king, converting Benedictine monastery in Britain, to Christianity in mass numbers. Augustine Glastonbury Abbey has been the subject of refused to convert men by force, opting in- endless legend, controversy, and tradition. It stead to use the influence of the monastic life; remains impossible to distinguish between he proved successful, as “[o]n Christmas Day, the fantastical information and that which is 597, more than ten thousand persons were correct, but the Church apparently got its baptized by the first ‘Archbishop of the En- start after Joseph of Arimathea and eleven glish’” (The Catholic Encyclopedia). Augus- men went to Britain in the year 63. There tine remains responsible for one of the first they erected a church in veneration of the documented great conversions of Britons and life of the Virgin Mary. The church remained he, along with Pope Gregory, established a re- undiscovered for more than a century before lationship between Rome and England that Roman missionaries found it while in the became integral to the Catholic Church. country. St. Patrick (b. 387; d. Mar. 17, 493): Fol- Glastonbury has been named the burial place lowing an Irish raid, the 16-year old St. Patrick of King Arthur as well as numerous other was captured and enslaved, a station he British saints. The church is said to contain would occupy for six years. After escaping the tomb of the revered St. Patrick and St. slavery—legend says an angel released him— Dunstan, though neither claim has been veri- Patrick studied under St. Germain, the Bishop fied. Other legends, one involving a prized of Auxeree, and became a priest. A brief visit Sapphire of Glastonbury, have surrounded to Rome under St. Germain made Patrick long the Church since its construction. A destruc- for Ireland, and then-Pope Celestine commis- tive fire in 1184 led to an extensive reconstruc- sioned Patrick to unite “the Irish race into the tion project—one that officials did not com- one fold of Christ” (The Catholic Encyclope- plete until 1303. In the sixteenth century the dia). Patrick met great opposition upon his church fell into the hands of the government. return to Ireland; groups like the Druids chal- The government seized the church’s valu- lenged his Christian mission. In order to con- ables—including “a superaltar garnished vince them, he performed a series of miracles, with silver gilt and part gold, called the Great one occurring when he turned an enemy to Sapphire of Glastonbury” (The Encyclope- stone with his sword. The enemy, a chieftain dia). Some Catholic scholars consider the named Dichu, converted immediately. Abbey’s devastation as the Crown’s attempt Patrick’s faith and persistence eventually won to suppress British Catholicism. over countless Irish, and a popular legend has him pluck a clover from his sword and de- clare it representative of the Christian Trin-

25 ity. His efforts extended throughout all of Ire- St. Paulinus of York (b. unknown; d. land; in addition to his missionary work, Oct. 10, 644): St. Paulinus traveled with St. Au- Patrick was also an accomplished writer. Part gustine to England at the request of Pope St. of the “Prayer of St. Patrick” follows: Gregory. His influence in Northumbria (a part of England) earned him recognition still to- “I invoke today all these virtues day, as he converted a pagan king and an en- Against every hostile merciless power tire community. Which may assail my body and my soul, Against the incantations of false proph- Synod of Whitby (644): Theodore, then ets, the Archbishop of Canterbury, presided over Against the black laws of heathenism, the Synod of Whitby, a gathering between the Against the false laws of heresy, English and Celtic churches. The two Against the deceits of idolatry, churches followed slightly different calendars Against the spells of women, and smiths, and celebrated disparate traditions; represen- and druids, tatives from each church sought to harmonize Against every knowledge that binds the their liturgies. In the end, the English church soul of man.” united more closely with the Church in Rome, and the Celtic Church followed suit much St. Theodore of Canterbury (b. circa 602; later. The Catholic Encyclopedia explains that d. Sept. 19, 690): Theodore became the See of “the paschal controversy in the West may be Canterbury in 667, presiding over a disorga- said to have ended with the Synod of Whitby.” nized English Church. Theodore brought sta- After the Synod, both churches began to ad- bility to the tenuous institution; he appointed here to the policies set forth by the Roman new bishops to localize church communities Church. and introduced musical liturgy throughout the country. Theodore also supervised the The Venerable St. Bede (b. circa 673; d. Synod of Whitby, which helped end the diffi- 735): A great historian, Bede recorded the culties between the English and Celtic most comprehensive book of English Chris- Churches. The prolific writer St. Bede referred tianity. He wrote the entire history, from the to Theodore as “the first archbishop whom all Church’s inception to the present day (his life- the English obeyed” (The Catholic Encyclo- time), and the book remains the chief text con- pedia). sulted on matters of British history. His work puts into context several of the events of the St. Columba (b. Dec. 7, 521; d. June 9, early British church and he also wrote exten- 597): One of Ireland’s storied Twelve Apostles, sive Biblical exegesis. Columba is one of the most celebrated Irish saints. He left Ireland for Scotland in 563; Alfred the Great (b. 849; d. 899): A popu- some scholars believe he left because he felt lar legend has Alfred anointed king of the responsible for a violent battle between two West-Saxons at age four. While no historical Irish clans at Cooldrevny. He received advice documentation can corroborate such folklore, to “leave Ireland and preach the Gospel so as Alfred’s reign proved very fruitful for English to gain as many souls to Christ as lives lost at scholarship. He is celebrated (incorrectly) as Cooldrevny, and never more to look upon his the founder of Oxford University, was instru- native land” (The Catholic Encyclopedia). He mental in the restructuring of certain British brought his Christian influence to Scotland, laws, and fought off the militant Danish. In converting separate clans in the northern part addition, Alfred translated numerous theo- of the country. logical works into Anglo-Saxon, thus making them more accessible to his people. 26

Window Seven: The left Window Eight in memory of John Hargate, Master

27 lancet. The Prophets’ Window, located to the right of the Altar, includes illustrations of eight prophets. The window has two horizontal rows of four lancets and should be read left to right. Moses begins the first lancet; his arms cradle two stone tablets—symbols of the Ten Commandments. He also holds a staff, probably representing his leadership role in guiding the Hebrews out of Egypt. Samuel follows Moses, holding the horn of anoint- ing. David, a king and a prophet, appears after Samuel. He clutches a harp, because David played the harp in King Saul’s court and later became the King of Judea. The fourth lancet in the top row is of Isaiah, holding a medallion of a lamb. The lamb—sym- bolic of Agnes Dei (meaning Lamb of God)— characterizes Isaiah’s life as a prophet, for he was considered a lamb of God.

The lower lancet begins with Elijah, the prototype of all the Old Testament prophets. In his hands is a raven, the bird who fed him after he fled in fear to the wilderness. St. John the Baptist follows Elijah. After St.John the Baptist is St. John the Evangelist, who holds a chalice containing a serpent. The final prophet depicted is Ezekiel. He holds a portcullis, for Ezekiel guards the heavens.

Moses: Moses spent his first months of life floating down the Nile River, as he was born when an kingly order demanded that Window 8: A closer view of David. all male babies be drowned following their birth. He spent forty years as a shepherd be- one morning and, assuming it was his father fore receiving God’s call; the popular “Moses speaking to him, went to him: and the burning bush” story in Exodus (2:23) describes Moses’ first meeting with God. Then the Lord called, ‘Samuel! Samuel!’ and With God’s assistance, Moses led the impris- he said, ‘Here I am!’ and ran to Eli, and said, ‘Here oned Hebrews out of Egypt and received the I am, for you called me.’ But he said, ‘I did not storied Ten Commandments while in prayer- call; lie down again.’ So he went and lay down. ful seclusion atop Mt. Sinai. The Lord called again, ‘Samuel!’ Samuel got up and went to Eli, and said, ‘Here I am, for you called Samuel: The son of the ailing Eli, Samuel me.’ But he said, ‘I did not call, my son; lie down encountered the Lord before ever knowing again.’ Now Samuel did not yet know the Lord who he was. The young Samuel heard a voice and the word of the Lord had not yet been revealed

28 to him. The Lord called Samuel again, a third time. Encyclopedia). Several Christian prayers re- And he got up and went to Eli, and said, ‘Here I fer to Jesus as “the Son of David.” am, for you called me.’ Then Eli perceived that the Lord was calling the boy. Therefore Eli said to The following is one of David’s Psalms: Samuel, ‘Go, lie down; and if he calls you, you shall say, ‘Speak, Lord, for your servant is listen- How long, O Lord? Will you forget me for ing.’’ So Samuel went and lay down in his place ever? (1 Samuel 3:4-9). How long will you hide your face from me? How long must I bear pain in my soul, One of the great judges of Israel, Samuel and have sorrow in my heart all day long? received his call to prophecy early and spent How long shall my enemy be exalted over his youth under God’s protection: “As Samuel me? grew up, the Lord was with him and let none Consider and answer me, O Lord my God! of his words fall to the ground. And the word Give light to my eyes, or I will sleep the sleep of Samuel came to all Israel” (1 Samuel 3:19, of death, and my enemy will say, ‘I have pre- 22). He anointed Saul to be King of Israel; in vailed’; this window, Samuel holds the horn of anoint- my foes will rejoice because I am shaken. ing, representative of God’s blessing. But I trusted in your steadfast love; my heart shall rejoice in your salvation. David: The storied victor in the David- I will sing to the Lord versus-Goliath battle, King David became because he has dealt bountifully with me ruler of Israel at age 30. He brought indepen- (Psalm 13). dence to Israel, using war to force submission from other countries and also to inspire fear Isaiah: Perhaps the most prolific of the in foreign rulers. His sins, however—mur- Old Testament prophets, Isaiah ministered to der and adultery the most conspicuous—were the people of Judah for approximately 50 thought responsible for the calamity that years. He lived as political rifts in the Middle struck the Israeli people. “As a penance for East erupted into incessant warfare, and thus this sin [one of pride], [David] was allowed the Book of Isaiah contains numerous refer- to choose either a famine, an unsuccessful war, ences to the battles of his time. He exists as or pestilence. David chose the third and in an influential political figure, one whose ex- three days 70,000 died” (The Catholic Ency- hortations proved controversial and vindic- clopedia). After a 33-year reign, David tive. When citizens fell into sinful desires, anointed Solomon to the throne. Isaiah “compared [Jerusalem] to Sodom and Gomorrah” (The Catholic Encyclopedia): Though his military and kingly history “For Jerusalem has stumbled and Judah has overshadows his religious contribution, fallen, because their speech and their deeds David was also a prophet and is thus por- are against the Lord, defying his glorious trayed in the Prophets’ window. His direct presence. The look on their faces bears wit- prophecies can be found in his Psalms: “[t]hey ness against them; they proclaim their sin like refer to the suffering, the persecution, and the Sodom, they do not hide it. Woe to them! triumphant deliverance of Christ, or to the For they have brought evil on themselves” prerogatives conferred on him by the father” (Isaiah 3:8-9). Isaiah looked to spread the (The Catholic Encyclopedia). Indeed, David’s word of God to the people of Jerusalem, hop- own prophecies do much to predict the coming to rectify their idolatrous ways and bring ing of Jesus, and David is widely considered an end to their transgressions: “On that day “the ancestor of the Messias” (The Catholic [the last day] people will throw away to the

29 moles and to the bats their idols of silver and picted in the window, Elijah received suste- their idols of gold, which they made for them- nance from a raven in the wilderness and was selves to worship, to enter the caverns of the thus able to survive. rocks and the clefts in the crags, from the ter- ror of the Lord, and from the glory of his maj- After returning from solitude, Elijah con- esty, when he rises to terrify the earth. Turn tinued his ministry, but he did not die. Said to away from mortals, who have only breath in be too lofty for mortal death, Elijah was car- their nostrils, for of what account are they?” ried up to heaven in a flaming chariot. (Isaiah 2:20-22). But even as Judah suffered from outside attack and moral corruption, St. John the Baptist: While his contem- Isaiah restored faith in the people, reminding poraries often assumed John the Baptist was them that Jerusalem was full of God’s chosen, Jesus Christ, he proclaimed his mortality while and “He would not allow His own nation to venerating the coming Savior. According to be destroyed” (The Catholic Encyclopedia). Biblical geneology, John was related to Jesus; He hoped to revive the faith of Jerusa- his mother, Elizabeth, was a relative of the Vir- lem, telling them their good fortune was not gin Mary. Luke’s Gospel details Mary’s meet- their own, but rather the result of God’s kind- ing with the pregnant Elizabeth, when the un- ness. The Book of Isaiah contains several adu- born John leapt in his mother’s womb “to ac- lations to God, this being one of the most knowledge the presence of his Lord” (The prominent: Catholic Encyclopedia). Like Jesus, John’s birth fulfilled an angel’s prophecy—Elizabeth, O Lord, you will ordain peace for us, for in- old and infertile, received word that she would deed, all that we have done, you have done for us. bear a son. Indeed, such similarities give cred- O Lord our God, other lords besides you have ruled ibility to those considering John to be Jesus over us, but we acknowledge your name alone. The Christ. dead do not live; shades do not rise—because you have punished and destroyed them, and wiped out But John refused such comparisons, opt- all memory of them. But you have increased the ing instead to baptize others and spread word nation, O Lord, you have increased the nation; you of Jesus’ imminent arrival. Gospel stories de- are glorified; you have enlarged all the borders of scribe him preaching in the desert, wearing the land (Isaiah 26:12-15). clothing made of camel hair, eating locusts, and drinking wild honey. He lashed out Elijah: The Catholic Encyclopedia con- against sinners and called for “the humble siders Elijah “[t]he loftiest and most wonder- confession…of sins” (The Catholic Encyclope- ful prophet of the Old Testament.” Such praise dia). More importantly, however, John him- encapsulates much of his duty to Israel, where self baptized Jesus Christ, giving rise to one he fought against paganism and called for a of the most poignant Biblical stories: “[T]he reformation of moral conduct. In a storied heavens were opened to him…And, behold, a display of God’s power, Elijah prepared a sac- voice from heaven, saying: This is my beloved rifice for the Lord that became consumed in Son, in whom I am well pleased” (Matthew flames, a feat worshippers of the pagan god 3:15-17). Baal could not accomplish. After this scene, however, Elijah fled in fear of pagan John continued preaching and baptizing backlashing. While in hiding, he “poured out until Herod’s daughter called for his decapi- his complaint before the Lord, who strength- tation. During Herod’s birthday feast, his ened him by a revelation and restored his daughter asked that he bring her John’s head faith” (The Catholic Encyclopedia). As is de- on a platter. It was a request he could not deny

30 her, as he had told her he would provide her brother of St. James the Greater, John the anything she asked of him. Thus John’s life Evangelist was one of Jesus’ Apostles. He witnessed Jesus’ transfiguration, crucifixion, and resurrection, and is hailed as the first of the Apostles to “believe that Christ had truly risen” (The Catholic Encylopedia). Follow- ing Jesus’ crucifixion, John became instrumental to the Early Church. He and Peter laid the foundation for the Church before he departed for Palestine and later Asia Minor, where he spread word of Jesus’ life to various provinces.

The window here displays John with a chalice and a serpent; a popular legend of the Last Supper has John extracting the poison from a glass of wine. The poison purport- edly took the shape of a serpent.

Ezekiel: An Old Testament prophet, Ezekiel was the son of a priest and probably entered the priesthood upon his coming of age. While in Mesopotamia, Ezekiel received the call from God, wherein he witnessed a series of concentric wheels in motion, a symbol that “God was not imprisoned or immo- bilized but could move anywhere he wished” (The Interpreter’s Dictionary of the Bible, Volume 2, p. 204). Ezekiel began his prophecy in Babylonia, for the Babylonians had invaded Israel, dismantled the temple in Jerusa- lem, and sent many Israelis into exile. Ezekiel, one of those exiled, spent his entire prophetic life in Babylonia.

Though he lived in Babylonia, Ezekiel directed his writing to those in Jerusalem; in the second chapter of the Book of Ezekiel, God speaks to Ezekiel, calling Jerusalem a Window Eight: St. John the Evangelist. “rebellious house” (Ezekiel 2:7). Ezekiel hoped to right the course of a city embittered by the annihilation of their temple. The was cut short at a rather asinine request, but people of Jerusalem were convinced that he still remains one of the most celebrated— “God had been defeated, his land conquered, and certainly one of the strangest—Christian and his people scattered. The foundations prophets. of faith had thus been shattered almost beyond repair” (The Interpreter’s Dictionary of St. John the Evangelist: The younger 31 the Bible, Volume 2, p. 209). They re- sorted to idolatry and neglected their true God—Yahweh; Ezekiel condemned their behavior, believing that “[a]s soon as the Spirit of God absented himself, Jerusalem was doomed to destruction” (The Interpreter’s Dictionary of the Bible, Vol- ume 2, p. 209).

But where Ezekiel can be scathing, he also provides a hopeful message. He had a vision in which bones that littered the ground became “a vast multitude [of live people]” (Ezekiel 37:10) after God breathed upon them, and concluded that God’s breath could restore life to the ailing Israelis. God came to Ezekiel in this vision, saying, “‘Mortal, these bones are the whole house of Israel. They say ‘Our bones are dried up, and our hope is lost; we are cut off completely.’ Therefore prophesy, and say to them, Thus says the Lord God: I am going to open your graves, and bring you up from your graves, O my people; and I will bring you back to the land of Israel. I will put my spirit within you, and you shall live, and I will place you on your own soil’” (Ezekiel 37:11-12, 14). Ezekiel’s message inspired a reeling people, showing them that God had not abandoned them, but they had abandoned God. The Interpreter’s Dictionary of the Bible exalts Ezekiel’s prophetic career: “He manage[d] to recover from the ashes of destruction the precious faith of the past and with it to give people the new hope of a more profound faith. The continu- ance of the Jewish faith as a factor in history is proof enough that the prophet did his job very well indeed” (The Window Eight: Ezekiel, up close. Interpreter’s Dictionary of the Bible, Vol- ume 2, p. 211).

32 St. Bartholomew: A rather mysterious Biblical figure, Bartholomew was one of Jesus’ Window Nine Twelve Apostles. Little more is known of him; in memory of George Shattuck, School founder scholars even question his true name. The Catholic Encyclopedia provides some hy- The Altar Window contains images of 35 potheses about Bartholomew’s life: “[Some] different church figures and should be read traditions represent St. Bartholomew as top to bottom, left to right: preaching in Mesopotamia, Persia, Egypt, Armenia, Lycaonia, Phrygia, and on the 1)St. Bartholomew shores of the Black Sea…according to some, 2) Amos he was beheaded, according to others, flayed 3) Jeremiah with staff alive and crucified, head downward, by or- 4) Isaiah with medallion of Agnus Dei der of Astyages, for having converted his 5) Daniel brother, Polymius, King of Armenia” (The 6) Ezekiel with portcullis Catholic Encyclopedia). 7) Elijah with raven 8) Job Amos: Amos disparaged his contempo- 9) St. Peter holding keys rary prophets, convinced they sought mon- 10) St. James the Great etary rewards for their predictions. Originally 11) St. Andrew with cross in the shape of an X a shepherd, Amos never intended to become 12) St. Bartholomew with sword a prophet, but did so because others were fail- 13) St. John the Evangelist with cup and serpent ing in their efforts. He lived in Israel as the 14) St. Thomas with spear country enjoyed immense prosperity; Syria 15) St. James the Less with staff posed no threat on the nation and Israel ex- 16) St. Simon with saw panded its borders and took advantage of the 17) St. Luke with skull trade routes in the Middle East. Merchant ac- 18) CENTER: Christ enthroned and surrounded tivity soared, benefiting the merchant class by angels but leaving the lower classes destitute. The 19) St. Paul with sword and book wealth disparity extended to religious life as 20) St. Edward with dagger well: “The shrines at Bethel and Gilgal were 21) St. Catherine of Alexandria with wheel crowded continually by the prosperous citi- 22) St. Alban (soldier) with cross on staff zens who interpreted the nation’s prosperity 23) St. Agnes with lamb and crown of flowers as a certain sign of God’s favor and who 24) St. Edmund with crown and arrows looked for yet greater days to come” (The 25) St. Sebastian with arrows Interpreter’s Dictionary of the Bible, Volume 26) St. Polycarp 1, p. 118). 27) St. Stephen with stones 28) St. Luke with pen and book (patron of Amos detested this self-righteousness, physicians) convinced “that such corruption and unfaith- 29) St. Augustine of Hippo with flaming heart fulness as he saw in Israel could not long re- 30) St. Jerome with lion main unpunished by Israel’s God” (The 31) St. Ambrose with scourge Interpreter’s Dictionary of the Bible, Volume 32) St. Helena with true cross 1, p. 118). While Israel relished God’s special 33) Edward the Confessor treatment—it was God’s chosen land—Amos 34) St. Cecilia with organ emphasized that God ruled all nations; he 35) St. George, knight in armor dispelled the notion that “god’s grace in de- livering Israel from Egypt becomes an excuse

33 for national pride and for extravagant claims his weeping over the doomed city, have tra- upon God” (The Interpreter’s Dictionary of ditionally been interpreted as figures of the the Bible, Volume 1, p. 120). Amos predicted life of Christ” (The Oxford Dictionary of the that God would wreak havoc on the corrupt Christian Church, Second Edition, p. 730). country. He thought “the dishonesty of the judges, the cruelty of rapacious businessmen Inspired by the Lord’s message, Jeremiah and landowners, and the irresponsibility of spoke of the imminent ruin of Jerusalem and prophets were not merely blemishes upon the Judah: “Hear the word of the Lord, O house national life, to be exposed and reformed; they of Jacob, and all the families of the house of were evidences of a deeper and more serious Israel. Thus says the Lord: But when you en- sickness, the repudiation of its God by the tered [Jerusalem] you defiled my land, and nation, and thus a betrayal of the nation that made my heritage an abomination. The must bring its ruin” (The Interpreter’s Dictio- priests did not say, ‘Where is the Lord?’ Those nary of the Bible, Volume 1, p. 121). who handle the law did not know me; the rulers transgressed against me; the prophets Amos’ stern message ends hopefully, prophesized by Baal, and went after things however, as he predicts God’s benevolence that do not profit. Therefore once more I ac- will follow his wrath. Though God would cuse you, says the Lord, and I accuse your bring peril on Israel, he would also restore it children’s children” (Jeremiah 2: 4-5, 7-9). He to its former splendor. The concluding verses continued in his condemnation, saying, “A of the Book of Amos hold great promise for lion has gone up from its thicket, a destroyer God’s chosen people: “I will restore the for- of nations has set out; he has gone out from tunes of my people Israel, and they shall re- his place to make your land a waste; your cit- build the ruined cities and inhabit them; they ies will be ruins without inhabitant” shall plant vineyards and drink their wine, (Jeremiah 4:7). But Jeremiah could not remain and they shall make gardens and eat their harsh toward Judah; “his love for his fruit. I will plant them upon their land, and people…led him to intercede repeatedly on they shall never again be plucked up out of his nation’s behalf” (The Oxford Dictionary the land that I have given them, says the Lord of the Christian Church, Second Edition, p. your God” (Amos 9:14-15). Thus Amos can- 730). His severe diatribes appear alongside not be considered solely pessimistic, for while words of encouragement; for example, he condemned Israel for its transgressions, he Jeremiah tells Israel “do not be dismayed, O recognized also God’s capacity to forgive and Israel; for I am going to save you from far to restore. away, and your offspring from the land of captivity. I will make an end of all the na- Jeremiah:The most reluctant of Old Tes- tions among which I scattered you, but of you tament prophets, Jeremiah constantly wa- I will not make an end” (Jeremiah 30:10-11). vered between his love for Judah and his de- His predictions for the future—which allude nunciation of it. He received his call to the to the new covenant God will make with Is- prophecy in 626 B.C. and spent his life in rael—prove indispensable to the New Testa- Egypt after the destruction of Jerusalem in 586 ment literature of Jesus. B.C. He sought to reform a Judah rife with idolatry and self-righteousness, but he found Daniel: Known for his escape from a his prophecies greeted with hostility. “The den filled with lions, Daniel was also re- Prophet’s sufferings, caused by the ingratitude nowned for his “uprightness of character and and misunderstanding of his people, his surpassing wisdom” (The Interpreter’s Dic- prophecy of the destruction of Jerusalem and tionary of the Bible, Volume 1, p. 761).

34 Daniel’s wisdom allowed him to interpret King Nebuchadnezzar’s dream, a feat no other man in all of Israel could accomplish. Daniel did so in the name of God; Nebuchadnezzar promoted Daniel to rule over Babylon, saying, “‘Truly, your God is God of gods and Lord of kings and a revealer of mysteries, for you have been able to reveal this mystery!’” (Daniel 2:47).

King Belshazzar, Nebuchadnezzar’s son, also sought Daniel’s services. While he hosted a feast, “the fingers of a human hand appeared and began writing on the plaster of the wall of the royal palace” (Daniel 5:5). Nobody at the party could read or interpret the writing, so Belshazzar summoned Daniel, who did so accurately. The writing foretold Belshazzar’s death and the end of his reign—indeed, Belshazzar was killed that night and Darius the Mede assumed power.

Darius also extolled Daniel’s character and planned to appoint him to preside over the entire kingdom. Daniel’s colleagues grew jealous, however, and searched for a way to condemn him. They convinced Darius to pass a decree that no man could pray for any God except the king himself

Left: A view of the entire Altar Window.

Above: The left lancet of the Altar Window.

35 for thirty days; he who broke the law would not human beings have a hard service on be cast alone into a den of lions. But “Daniel earth, and are not their days like the days of a knew that the document had been signed, laborer? Like a slave who longs for the [and] he continued to go to his house, which shadow, and like laborers who look for their had windows in its upper room open toward wages, so I am allotted months of emptiness, Jerusalem, and…get down on his knees three and night of misery are apportioned to me’” times a day to pray to his God and praise him, (Job 7:1-3). He challenges God’s justice, say- just as he had done previously” (Daniel 6:10). ing, “‘Why have you made me your target? Daniel’s colleagues caught him praying and Why have I become a burden to you? Why threw him into the den of lions: “A stone was do you not pardon my transgression and take brought and laid on the mouth of the den, and away my iniquity? For now I shall lie in the the king sealed it with his own signet and with earth; you will seek me, but I shall not be’” the signet of his lords, so that nothing might (Job 7:20-21). be changed concerning Daniel” (Daniel 6:17). Daniel escaped the den, however; God sent Job calls for a meeting with God, dean angel to rescue him: “‘My God sent his manding an explanation for his misery. Elihu, angel and shut the lions’ mouths so that they a young Aramean who witnessed Job’s argu- would not hurt me, because I was found ment with his friends, rebukes Job for his com- blameless before him’” (Daniel 6:22). Daniel’s plaints. Elihu speaks of God’s justice, and God escape is a popular Christian story, so much himself comes to face Job. God points out that so that many of his visions go overlooked. Job’s human existence prevents him from hav- Daniel also tried to calculate the end of times, ing God’s power: “‘Where were you when I and his attempt to do so made the book un- laid the foundation of the earth? Tell me, if popular with early Jews who feared apoca- you have understanding. Who determined its lyptic literature. measurements—surely you know!’” (Job 38:4- 5). Job replies, “‘I know that you can do all Job: The Book of Job starts with a meet- things, and that no purpose of yours can be ing between God and Satan, and Satan thwarted…Therefore I have uttered what I question’s Job’s loyalty to God. Satan con- did not understand, things to wonderful for cludes that Job would exhibit no loyalty to me, which I did not know…I had heard of God were he deprived of his material wealth you by the hearing of the ear, but now my eye and prosperity; God agrees to let Satan per- sees you; therefore I despise myself, and re- secute Job and observes Job’s reactions to his pent in dust and ashes’” (Job 42:2-3, 5-6). sudden misfortune. Job seeks the council of his friends—Eliphaz, Baldad, and Sophar— God then restores Job’s wealth and pros- and is embittered at the immense injustices perity, and Job lives happily for 140 more he has endured. His friends criticize his loy- years. His story, according to The Catholic alty to God and explain that because God is Encyclopedia, is “consolation for all sufferers. just, Job must have committed some evil to They learn from it that misfortune is not a sign warrant this sudden maltreatment. After years of hatred, but often a proof of special Divine of prosperity, Job awakens one day and hears love” (The Catholic Encylopedia). word of the death of nearly all of his servants, the loss of his camels, oxen, and donkeys to St. James the Greater: The brother of thieves, a fire that killed all his sheep, and the John, James was part of the select group death his sons and daughters. Job asks for (James, his brother John, and Peter) of dis- death and questions God’s intentions, for hu- ciples who witnessed the raising of Jairus’s mans are slave to a miserable existence: “‘Do daughter, the Transfiguration, and Jesus in

36 the Garden of Gethsemane. After Jesus’ death, not among the disciples present when Jesus James and other disciples began telling the came to visit them after his death, and he story of Jesus to Jews in Jerusalem. Like Peter doubted their claims of the Lord’s return to and John, James encountered hostility from life. He proclaimed, “‘Unless I see the mark Jews who considered the swelling of Chris- of the nails in his hands, and put my finger in tianity a threat. A zealot and a leader of the the mark of the nails and my hand in his side, Christian movement, James became the first I will not believe’” (John 20:25). When Jesus martyred disciple. King Herod Agrippa I appeared to Thomas, he acknowledged the “laid violent hands upon some who belonged Resurrection. This window portrays St. Tho- to the church. He had James, the brother of mas with a spear, representing his martyr- John, killed with the sword” (Acts 12:1-2). dom. The historian Eusebiusof Caesarea asserts that Thomas converted the Parthians but St. Andrew: Andrew, initially a disciple other ancient historians claim that “he of St. John the Baptist, was Peter’s brother and brought the Gospel to India, where he was another of Jesus’ closest disciples. Andrew martyred. The Syrian Christians of Malabar witnessed the Resurrection and the Ascen- (who call themselves ‘Christians of St. Tho- sion. As did the other disciples, Andrew trav- mas’, have a tradition which they strongly eled and delivered the stories of Jesus; the his- defend that they were evangelized by the torian Eusebius of Caesarea concludes that Apostle, who later was martyred and buried Andrew did much of his work in Scythia, at Mylapore” (The Oxford Dictionary of the while other historians mark Epirus, Achaia, Christian Church, Third Edition, p. 1612). Macedonia, Thessaly, and Hellas as his places While this claim is not universally accepted, of ministry. He also suffered martyrdom for the spear in the window could represent Tho- his efforts: “It is generally agreed that he was mas’ willingness to die for Jesus. When Jesus crucified by order of the Roman Governor, set out for Bethany to save Lazarus, Thomas Aegeas or Aegeates, at Patrae in Achaia, and advised his fellow disciples, “‘Let us go also, that he was bound, not nailed, to the cross, in that we may die with him’” (John 11:16), for order to prolong his sufferings” (The Catho- Jesus had previously foretold his own death. lic Encyclopedia). This window shows An- drew with an X-shaped cross; evidence that St. Simon: Not to be confused with he died on this type of cross arose in the 10th Simon-Peter (subject of Windows 14-18), St. century, but no older information has sur- Simon the Less was also one of the twelve dis- faced. Andrew’s relics reside in Italy, but Rus- ciples. Little is known about him; the Gospel sia, Scotland, and Greece all call him their of Matthew refers to him simply as “Simon the patron saint. Cananaean” (Matthew 10:4). Authorities reach no consensus as to the site of his ministry fol- St. Bartholomew: see information on lowing Jesus’ death; “[a]lmost all the lands of page 33. the then known world, even as far as Britain have been mentioned” (The Catholic Encyclo- St. John the Evangelist: see information pedia) as Simon’s place of residence and mar- on page 31. tyrdom. Though no conclusive history exists, several scholars agree upon one attribute of St. Thomas: Thomas was one of Jesus’ Simon’s past. This window shows Simon hold- lesser-known disciples, and there are few sto- ing a saw, as “[h]is usual attribute is the saw, ries about him in the four Gospels. The most since his body was said to have been sawed to widely-known story of Thomas describes his pieces” (The Catholic Encyclopedia). reaction to Jesus’ resurrection; Thomas was

37 St. Luke: Luke wrote the third Synoptic Gospel and served also as a physician and artist and is the patron saint for both professions. A Gentile, Luke was one of Paul’s most intimate friends; he “accompanied St. Paul on his Second Missionary Journey from Troas to Philippi…and the Third from Philippi to Jerusalem” (The Oxford Dictionary of the Christian Church, Third Edition, p. 1005). Paul refers to him as “the beloved physician” (Colossians 4:14) in his letter to Colossus, and Luke frequently visited Paul while he was imprisoned in Caesarea. Luke stayed with Paul until his martyrdom.

After Paul’s death, Luke wrote his Gospel in Antioch, where he was a member of the early church. He relied heavily upon the Gospel of Mark and perhaps the Gospel of Mat- thew; that Luke addressed the Gospel to Theophilus—”I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, so that you may know the truth concerning the things about which you have been instructed” (Luke 1:3-4)— suggests he intended his Gospel to explain circumstances to non-Christians. Because Luke was a Gentile, his Gospel “[in- sists] that the salvation offered by Christ’s life, death, and teaching is addressed to all, and not to the Jews only” (The Oxford Dictionary of the Christian Church, Third Edition, p. 1006). Luke also wrote the Book of Acts, and is considered by many the most eloquent and talented of New Testament writers.

No evidence supports claims of his martyrdom; he lived out his life in Greece, unmarried, and his relics reside in the Church of the Apostles in Constantinople.

St. Paul: The explanation of windows 14 through 18 (pages 57-70) contains detailed information on St. Paul’s life.

St. Edward (b. circa 962; d. 978): The eldest son of King Edgar the Peaceful, St. Edward became King of England after his father’s death. Queen Elfrida, his stepmother, hoped her own son—the seven year-old Ethelred—would inherit the throne. Though Edward received support from St. Dunstan, one of the most revered Anglo-Saxon saints, the British nobles, and the clergy, his stepmother sought to curtail his reign and bring her own son to power. While on a hunting expedition, Edward visited his stepmother’s castle; one of Elfrida’s servants stabbed Edward (shown here with a dagger) in the back Altar Window: Right Lancet and killed him. Edward’s death, however, was not in vain: 38 Altar Window: A darker view. “Elfrida, struck with repentance for her side scholars to debate with her. She con- crimes, built the two monasteries of verted many of them to Christianity; they Wherwell and Ambresbury, in the first of were later killed by the emperor and she was which she ended her days in penance” (The thrown into prison. People continued to visit Catholic Encylopedia). He took the throne her in prison, and she converted so many at 13 and died at 15 and obtained the title of people that the emperor sentenced her to martyr in 1008. death on the wheel. In this window, Catherine holds a spiked wheel, for as soon St. Catherine of Alexandria (b. un- as she gripped the wheel, it disintegrated. known; d. early 4th century): When only 18 “The emperor, enraged beyond control, then years old, Catherine approached Emperor had her beheaded and angels carried her Maximinus and condemned his persecution body to Mount Sinai where later a church of Christians, explaining the detriment of wor- and monastery were built in her honour” (The shipping idols. While the emperor respected Catholic Encyclopedia). This story has no her established intellect, he would not con- concrete evidence behind it: “the monastery cede to her point and brought in several out- near the site, however, goes back to 527, and 39 the earlier pilgrims knew nothing of its con- towers for a year and learned the entire Psalter nection with St. Catherine” (The Oxford Dic- by heart. In 869, the Danes invaded his king- tionary of the Christian Church, Third Edi- dom; the army, led by the pagans Inguar and tion, p. 1006). Hubba, captured Edmund and destroyed his army. The two Danes bartered with Edmund, Catherine, considered “the holiest and offering him a safe return if he would share most illustrious of the virgins of Christ” (The East Angila with Inguar. Edmund refused to Catholic Encyclopedia), is revered as a mar- share his borders with a pagan and so was tyr and is the patron saint of female students, martyred. The Danes tied him to a tree, beat wheelwrights, and mechanics. While France him, whipped him, shot him full of arrows, especially exalted the saint during the Cru- and then beheaded him. sades, the fantastical story of her death and its accompanying lack of evidence have pro- St. Sebastian (b. unknown; d. circa 286): voked Christians to give up their devotion to Another of the Christian martyrs, Sebastian her. Having lost her feast day in the eigh- lived in Rome. Only speculative evidence teenth century, today Catherine of Alexandria puts Sebastian as a member of the imperial remains largely anonymous. bodyguard; still, however, his martyrdom remains uncontested. Legend states that he was St. Alban: see page 23 for an account of labeled a Christian in 286 and sentenced to St. Alban’s life. be killed by Roman archers. Further specula- tion contends that he lived through this tor- St. Agnes (b. circa 291; d. circa 304): ture and was healed by a widow. Sebastian Agnes, shown here with a lamb, resided in later presented himself before the emperor Rome and died between the ages of 12 and and was subsequently clubbed to death. 13. Though historical scholars disagree as to the way she died, Agnes remains one of the St. Stephen (b. unknown; d. circa 35): most venerated of all virgin martyrs in Rome. See page 58 for a description of St. Stephen’s Prudentius, an ancient historian, asserts that martrydrom. a judge sent the virginal Agnes to a prostitu- tion house, “but when a young man turned a St. Luke: See page 38 for a description of lascivious look upon the virgin, he fell to the St. Luke’s life. ground stricken with blindness, and lay as one dead” (The Catholic Encyclopedia). Others St. Augustine of Hippo: See page 21 for believe Agnes was burnt alive as punishment a description of St. Augustine’s life. for her Christian beliefs. The church continues to venerate and celebrate Agnes’ life: on St. Jerome: See page 19 for a description her feast day, January 28, “two lambs are sol- of St. Jerome’s life. emnly blessed, and from their wool are made the palliums sent by the Pope to archbishops” St. Ambrose (b. circa 339; d. circa 397): (The Catholic Encyclopedia). St. Ambrose, a Doctor of the Church, was a prolific writer and the Bishop of Milan. He St. Edmund (b. circa 840; d. Nov. 870): became educated in law and worked in Milan, Edmund, who became King of East Angila where Arian activity brought much religious when he was 15 years old, exemplified reli- conflict. After an Arian named Auxentius gious piety and devotion. During his reign, usurped the bishopric of Milan from Bishop Edmund secluded himself in one of his castle’s Dionysus, Milan’s Catholic culture fell into

40 disarray. Upon Auxentius’ death, Ambrose which Christ was crucified. This lancet shows conducted the vote for the city’s next bishop. Helena bearing the sacred cross she found. According to tradition, “he began a concilia- While traveling to Jerusalem, Helena also tory discourse in the interest of peace and founded churches in Bethlehem and the moderation, but was interrupted by a voice Mount of Olives, where Jesus ascended to (according to the historian Paulinus, the voice heaven. of an infant) crying, ‘Ambrose, Bishop.’ The cry was instantly repeated by the entire as- St. Edward the Confessor (b. circa 1005; sembly, and Ambrose, to his surprise and dis- d. 1066): Edward became an English king in may, was unanimously pronounced elected” 1042 after a thirty-year exile to Normandy. He (The Catholic Encyclopedia). enjoyed a peaceful reign, marred only by “the abortive rebellion of Earl Godwin and his sons Though Ambrose reluctantly accepted in 1051 against Edward’s turning to other fa- the title, he received baptism in December of vorites, including Normans” (The Oxford Dic- 374 and served as Bishop of Milan until his tionary of the Christian Church, Third Edi- death. The modern Church reveres him as tion, p. 532). He married Godwin’s daughter “the perfect model of a Christian bishop” (The Editha, but having committed to a lifetime of Catholic Encyclopedia); he wrote numerous chastity, “he required her agreement to live books, devoted entire nights to prayer, and with him only as a sister” (The Catholic En- destroyed the strong Arian sect in Milan. His cyclopedia). Known as a man of intense de- sermons attracted an enormous crowd to the votion, Edward rebuilt St. Peter’s Abbey at Basilica, and he is even deemed partially re- Westminster and spent his life nurturing the sponsible for St. Augustine’s conversion in British Christians. 386. In addition to his political an religious feats, St. Ambrose wrote several books and St. Cecilia (b. unknown; d. circa 117): hymns still used today. His work “De Officiis Cecilia, another revered Christian martyr, is Ministrorum” pronounces the importance of the patron saint of church music. At her wed- Christian ethics and morality. Collections of ding to the pagan Valerianus, Cecilia “sang his sermons and some correspondence remain in her heart to God only” (The Catholic Ency- as well as writings emphasizing the impor- clopedia) as the organ played; thus Cecilia tance of virginity. He died on Good Friday in became associated with church music and the 397 and was buried in his basilica. organ, which serves as her official symbol. Following her wedding, Cecilia informed her St. Helena (b. unknown; d. 330): Al- husband that an angel guarded her virginity. though once thought to be of royal British Valerianus demanded to see the angel and descent, Helena was born in Drepanum2 to was converted to Christianity, as was his humble parents. She married the Emperor brother Tibertius. The two were then sen- Constantius Chlorus and was the mother of tenced to death, as was Cecilia. Cecilia “was Constantine. Upon becoming emperor in 306, condemned to be suffocated in the bath of her Constantine appointed his mother to a most own house” (The Catholic Encyclopedia). honorable position; he even ordered currency When attempts to suffocate her failed, the ex- be made with her face on it. When ecutioner tried to decapitate her but was un- Constantine converted to Christianity in 312, successful. Cecilia lived for three days after his mother did so as well and became a de- the attempt, leaving her money to the poor vout Christian. On a pilgrimage to the Holy and ensuring that her home would survive Land in 326, Helena discovered the cross on as a Christian church following her death.

41 St. George: The patron saint of England, St. George suffered martyrdom in Palestine. Window 10 Little else is known of his life, as fantastical in memory of John Francis Williams stories about him are without evidence and entirely contrived. One legend has St. George heroically saving a maiden from the clutches of a dragon, an action that inspired thousands of men to convert to Christianity. The legend goes as follows:

[A] terrible dragon had ravaged all the country round a city of Libya, called Selena, making its lair in a marshy swamp. Its breath caused pestilence whenever it approached the town, so the people gave the monster two sheep every day to satisfy its hunger, but, when the sheep failed, a human victim was necessary and lots were drawn to determine the victim. On one occasion the lot fell to the king’s little daughter. The king offered all his wealth to purchase a substitute, but the people had pledged themselves that no substitutes should be allowed, and so the maiden, dressed as a bride, was led to the marsh. There St. George chanced to ride by, and asked the maiden what she did, but she bade him leave her lest he also might perish. The good knight stayed, however, and, when the dragon appeared, St. George, making the sign of the cross, bravely attacked it and trans- fixed it with his lance. Then asking the maiden for her girdle (an incident in the story which may pos- sibly have something to do with St. George’s se- lection as patron of the Order of the Garter), he bound it round the neck of the monster, and there- upon the princess was able to lead it like a lamb. They then returned to the city, where St. George bade the people have no fear but only be baptized, after which he cut off the dragon’s head and the townsfolk were all converted (The Catholic En- cyclopedia).

Several versions of the legend exist, and St. George has been revered for his bravery in defeating the dragon. A knighthood called the Order of the Garter has George as its patron saint, and the British Navy still uses St. Window Ten: St. Paul. George’s cross—a red cross on white background—as its insignia.

42 his martyrdom. After Paul is St. Peter with a key, for Jesus gave Peter the keys to the King- dom of Heaven. St. John the Evangelist clasps a chalice, as he does in the Prophets’ Window. The final lancet in the upper row shows St. Barnabas holding a Bible (opened to the Gos- pel of Matthew) and a staff.

The lower row begins with St. Boniface holding a sword. St. James the Less follows him, shown with a shell. St. Matthew is next, a pen and book in his hands. The two symbols represent the Gospel of Matthew. The final apostle depicted is St. Patrick.

St. Paul: See Windows 14-18 (pages 57- 70) for a detailed account of St. Paul’s life.

St. Peter: See Windows 14-18 (pages 57- 70) for a detailed account of St. Peter’s life.

St. John the Evangelist: See page 31 for a detailed account of St. John the Evangelist’s life.

St. Barnabas: Barnabas, shown here with a Bible and a staff, introduced the newly converted Paul to the Apostles and remained with Paul on his first missionary journey. A prophet and teacher in Antioch, Barnabas went with Paul to Cyprus, witnessed Paul heal the crippled man in Lystra, and traveled also to Iconium and Derbe. The two men parted ways following a dispute at Antioch, and Barnabas continued his ministry in Jerusalem and beyond. He founded the church in Cyprus and perhaps spent time in Colossus and Corinth, spreading the Gospel to those there. One legend tells of his martyrdom in Window Ten: St. Peter holding the keys to heaven. 61, but no historical documentation corrobo- rates the claim. The Apostles’ Window, with two horizontal rows of four lancets, should be read St. Boniface (b. circa 675; d. 754): from left to right. The first lancet shows St. Boniface was an English native who defied Paul holding a book, representative of his pro- his parents’ wishes and became a Christian. lific writing, and a sword, which symbolizes He went to a monastery in Exeter, where he

43 studied under Abbot Wolfhard; he later went and Syria” (The Catholic Encyclopedia). Mat- on to a monastery near Southampton and be- thew receives credit for an apocryphal ac- came a priest at age 30. A failed mission in count of Jesus’ birth; several other apocryphal Frisia in 716 brought him to Rome in 719, writings also are ascribed to the disciple. This where Pope Gregory II commissioned him to lancet shows Matthew with a pen and a book, “preach the Gospel to the heathens in Ger- illustrating his literary production. Some his- many” (The Catholic Encyclopedia). He also torians tell stories of Matthew’s martyrdom, converted many men in Hessia but his diffi- although no concrete evidence supports the culties were greatest in Thuringia. Here he en- tale. countered a pagan, illiterate people, and sought assistance from many of his British St. Patrick: See page 25 for a detailed friends, the papacy, and Charles Martel, the account of St. Patrick’s life. then Frankish ruler. He founded several monasteries in Thuringia; he was named Arch- bishop of Mainz in 748 and cultivated a viable Christian sect east of the Rhine River, where before there were only pagans.

After completing his work in Germany and Thuringia, Boniface returned to Frisia, where before he had undertaken an unsuccessful mission. There he and several of his companions were murdered by a group of heathens in 754.

St. James the Less: One of Jesus’ disciples, James was called “the Less” to distinguish him from the other disciple James (called James the Greater). His title refers simply to his diminutive stature, as James the Greater was taller than him. Little is known of the disciple, who is mentioned only twice in the Gospels, once in Luke and once in Mark. The shell he holds in this window symbolizes pilgrimage; like almost all of the disciples, James probably traveled widely to spread the Gospel.

St. Matthew: Matthew, responsible for the Gospel of Matthew, was a disciple who witnessed the Resurrection and the Ascen- sion. After Jesus’ death, he began to travel; “[a]ncient writers are not as one as to the countries evangelized by Matthew, but almost all mention Ethiopia to the south of the Caspian Sea (not Ethiopia in Africa), and some Persia and the kingdom of the Parthians, Macedonia, Window 10: St. Boniface.

44 Window Eleven in memory of Samuel Smith Drury, Fourth Rector

45 Window Eleven reads like the Prophets’ and Apostles Windows, containing 2 horizontal rows of four lancets each. The top row includes William of Wykeham, St. Louis IX, St. Gregory of Nazianzus, and King Alfred the Great. The lower row portrays Charlemagne, Dean Colet, King Henry VI, and Walter of Merton.

William of Wykeham (b. 1324; d. Sept. 1404): An English native, William of Wykeham was first an architect and surveyor before becoming a priest at age 37. While an architect, he helped reconstruct Windsor Castle, which belongs to the British Royal Family; as a priest, he “became warden of the royal forests in the south of England, and ad- vanced rapidly in the favour of the king [King Edward III], who gave him his entire confi- dence, consulted him in everything, and named him, in 1364, keeper of the privy seal” (The Catholic Encyclopedia). The position afforded William both power and renown, and he was named the Bishop of Winchester in 1366. He resigned when clergy were criti- cized for their positions in public office; the Window Eleven: St. Louis. resignation would be the most important move he ever made. When Richard II became tals and assisted the poor. He was “renowned king in 1377, he supported William’s efforts for his charity…[b]eggars were fed from his to found New College at Oxford University. table, he ate their leavings, washed their feet, William also founded “the equally famous ministered to the wants of lepers, and daily grammar school of St. Mary at Winchester” fed over one hundred poor” (The Catholic En- (The Catholic Encyclopedia), still recognized cyclopedia). His efforts to protect the clergy as one of the finest public schools in all of and further establish the Church in France England. were rewarded by Pope Boniface VIII, who canonized the deceased king in 1297. St. Louis IX (b. 1215, d. Aug. 1270): King Louis IX ascended to the throne at age Charlemagne (b. circa 742; d. 814): 11. A devout Catholic, King Louis IX initiated Charlemagne became the first Emperor of the two crusades and worked to protect French Holy Roman Empire in 800, conquering the clergy from governmental interference. His territories of Lombardy, Bavaria, Avar, passion for architecture introduced him to Panonia, and Spain. After hearing of these Robert of Sorbonne; the two men collaborated conquests, Pope Leo III named Charlemagne to found the College de la Sorbonne, “which Emperor of his expansive kingdom. became the seat of the theological faculty of Charlemagne’s efforts resulted in a territory Paris” (The Catholic Encyclopedia). King not unlike the Roman Empire; that it was Louis IX made way for many French hospi- called the Holy Roman Empire suggests the 46 sheer size of the kingdom. Charlemagne’s King Henry VI (b. 1421; d. 1471): King efforts, however, extended beyond the battle- of England and France, Henry VI lost his king- field. He organized a central government, dom to Edward of York and was forced into helped “promote the reform of the Frankish exile in Scotland. During his reign, he suffered Church” (The Oxford Dictionary of the Chris- a brief spell of insanity, and Richard, the duke tian Church, Third Edition, p.322), and be- of York, took power. Henry sought to regain came well versed in the theological issues power in 1453, but Edward was born that year, that arose during his reign. He even devel- and he possessed a more rightful claim to the oped further Christian education: “[h]is pa- throne. Edward became King in 1461, forcing tronage of the scholars who formed the pal- Henry and his wife to Scotland. After the earl ace ‘school’ and his remarkable collection of of Warwick briefly gave Henry the throne in books in the palace library did much to 1470, Edward fled the country; he returned, stimulate learning. It was these achieve- however, killed the earl of Warwick, and set ments and his encouragement of education, his sights on Henry. Henry was imprisoned in rather than his conquests, which form his the Tower of London, only to be murdered chief claim to fame” The Oxford Dictionary soon thereafter. While he was considered in- of the Christian Church, Third Edition, p. capable as a sovereign, Henry’s educational 322). agenda proved fruitful; he founded Eton Col- lege (1440) and King’s College, Cambridge He organized a central government, (1441). helped “promote the reform of the Frankish Church” (The Oxford Dictionary of the Chris- St. Gregory of Nazianzus (b. circa 325; tian Church, Third Edition, p.322), and be- d. 389): The teacher of St. Jerome (Window 6, Lan- came well versed in the theological issues cet 1), St. Gregory of Nazianzus studied in Caesaria that arose during his reign. He even devel- before beginning a mission in Constantinople as a oped further Christian education: “[h]is pa- young priest. An accomplished writer and teacher, tronage of the scholars who formed the pal- Gregory composed “a valuable autobiographical ace ‘school’ and his remarkable collection of poem of nearly 2000 lines” (The Catholic Encyclo- books in the palace library did much to pedia). He is considered by one critic “the poet of stimulate learning. It was these achieve- Eastern Christendom” (The Catholic Encyclope- ments and his encouragement of education, dia), and is celebrated as one of the Church’s most rather than his conquests, which form his talented orators. chief claim to fame” The Oxford Dictionary of the Christian Church, Third Edition, p. King Alfred the Great: See page 26 for a 322). detailed account of Alfred’s life.

Dean Colet (b. circa 1466; d. 1519): Dean Walter de Merton (b. unknown; d. Oct. John Colet began his adult life preaching on 1277): Walter de Merton founded Merton Col- St. Paul’s epistles, using Paul’s call for Chris- lege at Oxford University. In 1261 Merton al- tian discipline to encourage change. His lotted two manors in Surrey for student use, Christian beliefs inspired the foundation of creating the “earliest example of collegiate life St. Paul’s School in London, England, which at Oxford” (The Catholic Encyclopedia). While he opened after receiving an inheritance from the school was not intended to train clergy— his deceased father. The school taught 153 students who assumed clerical duties stopped boys—regardless of nationality—both Greek their studies—Merton maintained his own and Latin while following the principles of a Christian upbringing. He worked for both bish- Christian Education. ops and churches prior to founding Merton Col- lege, and was made Bishop of Rochester in 1274. 47 Window Twelve: The Significance of the Stained

48 Glass in the Chapel of St. Peter and St. Paul

The newest window in the Chapel of St. from the depiction of the same conversion in Peter and St. Paul might possess great aes- Window 14, Lancet 6. The latter shows Paul thetic beauty, but its greatest significance is kneeling before a great light; Stauchausen, in its message. In 1987, Rev. Charles Clark, conversely, envisioned Paul rendered com- the Eighth Rector of the School, commissioned pletely immobile after his fall on the road to Hans-Gottfried von Stockhausen to design a Damascus. Indeed, in this window, Paul lies window commemorating the 100th anniver- face down on the ground. The “great light” sary of the building. The window serves as a of Window 14 has no place in Window 12; 50th Anniversary gift from the Form of 1938. Stauchausen shied away from the traditional Stockhausen was a German glass painter— interpretations of heavenly light, relying in- one of the finest in the world—whose primary stead upon the bird-like figures at the top of work had been in restoration; a former mem- the window to represent the descending light. ber of the Nazi army, he repaired church win- Mingled in with the birds are the words “Saul, dows that had been destroyed by bombs in Saul, why are you persecuting me?” (Acts 9:4), World War II. which fall from the mouth of God, shown at the very top of the window. At the very bot- He decided the window should relate to tom of the conversion scene are the words both the School’s patron saint and education. “Now get up and go into the city and you will The parable of the sower, the parable of the be told what you must do.” mustard seed, and the conversion of St. Paul all find a place in this window, one of the larg- The “light” birds at the top of the win- est in the Chapel. The two side lancets (top dow prove significant in the lower half of the to bottom) are of an enormous vine growing window as well, becoming part of the sower upward, representing the enormous mustard scene. In this window, a boy throws seeds plant. The two middle lancets contain two sto- into the ground. The window depicts the ries: the upper two show the conversion of St. parable told by Jesus in Matthew: Paul, and the lower two relate the parable of the sower. ‘Listen! A sower went out to sow. And as he sowed, some seeds fell on the path, and the birds The parable of the mustard seed goes as came and ate them up. Other seeds fell on rocky follows: ground, where they did not have much soil, and they sprang up quickly, since they had no depth of ‘The kingdom of heaven is like a mustard seed soil. But when the sun rose, they were scorched; that someone took and sowed in his field; it is the and since they had no root, they withered away. smallest of all the seeds, but when it has grown it Other seeds fell among thorns, and the thorns grew is the greatest of shrubs and becomes a tree, so up and choked them. Other seeds fell on good soil that the birds of the air come and make nests in its and brought forth grain, some a hundredfold, some branches’ (Matthew 13:31-32). sixty, some thirty. Let anyone with ears listen!’ (Matthew 13:3-9) The mustard vines flank the two other scenes in the window, with the upper lancet The boy in the window—the sower— depicting the conversion of St. Paul. Its rep- throws seeds on the three types of ground resentation in Window 12 differs significantly mentioned in the parable, and the birds cir-

49 Window Twelve Top: The two outer lancets show the mustard seed parable, while the middle two panes illustrate the conversion of St. Paul.

cling above steal away with the seeds left on the path. The quote below the parable—”The knowledge of the kingdom of God has been given to you”—parallels the educational framework in place at St. Paul’s. Later in Matthew, Jesus explains the significance of the parable:

‘Hear then the parable of the sower. When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what is sown in the heart; this is what was sown on the path. As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy; yet such a person has no root, but endures only for a while, and when trouble or persecution arises on account of Window Twelve: The eyes of God shine down upon the prostrated Paul. The words “Saul, Saul” fall from God’s the word, that person immediately falls away. mouth. As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the lure of wealth choke the

50 Window 12 Bottom: The parable of the sower.

51 word, and it yields nothing. But as for what was sown on good soil, this is the one who hears the Clark’s explanation of the window can word and understands it, who indeed bears fruit help shed light on the significance of the other and yields, in one case a hundredfold, in another windows as well. The Jesus windows, for ex- sixty, and in another thirty.’ (Matthew 13:18- ample, begin with Jesus’ humanity and move 23). toward his divinity, highlighting his human virtues before expanding upon his divine gift The window encapsulates the goals of St. to mankind. The first window catalogs the Paul’s School, in that it parallels a parable of popular story of Jesus’ birth, replete with an education (the sower) with one about the image of the wise men visiting the newborn School’s patron saint. When Rev. Clark was Savior. Popular stories of Jesus’ life—includ- Rector of St. Paul’s, he gathered the departing him throwing tables in the temple, raising Sixth Form class each year, using the win- ing Lazarus from the dead, and his Transfigu- dow to describe the students’ tenure at the ration—have a place in the first five windows, School. as does the tragic story of Judas’ betrayal and Jesus’ crucifixion. Such scenes certainly are “I would say, ‘You’ve been coming into not unique to the Chapel’s windows; thou- this Chapel for four years, you have been liv- sands of churches around the world laud the ing in this atmo- sphere with your teachers—in the classroom, at Seated Meal tables, and on the athletic fields— and during this whole time, the goal of this life of Jesus in their stained glass windows. school has been, Let us learn those things on Still, however, five windows—25% of the Earth the knowledge of which continues in heaven. stained-glass in the Chapel—are devoted to And here we see, The knowledge of the secrets Jesus’ life: Jesus as a child, son, teacher, Sav- of the kingdom of God has been given to you. All ior, friend, and ultimately, martyr. of your experiences here should contemplate this: What are those secrets?’” How might the life of Jesus parallel that of the St. Paul’s student? We cannot boast the Clark considered the secrets to be the vir- following or adoration Jesus experienced in tues of faith, hope, and love, and he encour- his lifetime, nor can we proclaim the miracles aged the exiting seniors to spread the se- he performed. But we can derive great ben- crets—like the sower—to those outside of efit from the examples offered in these win- Millville. “That’s all you really have to re- dows; Jesus’ life, essentially, is a prototype of member about the secrets: they’re the mus- the ideal human existence. His generosity, tard seed. You’re about to leave this place— benevolence, and sacrifice are integral human you’re about to get up and go into the city virtues. While we cannot ever raise a man where you will be told what you must do. This from the dead, we can offer the sort of sup- [St. Paul’s] is where the mustard seed takes port and kindness to a grieving family that root, and when you leave here, it begins to Jesus lends to Lazarus’ relatives. We cannot bloom. You have been given the secrets, and survive forty days in the wilderness with the now you must figure out how to use them,” devil, but this story underscores the impor- Clark said to the Sixth Form class each year. tance of avoiding temptation and remaining

52 devoted to God, even when an alternative might be destroyed, and we might no longer appears more satisfying. Jesus is an arche- be enslaved to sin. For whoever has died is type, one whose virtues we extol and hope to freed from sin. But if we have died with express; the very tenets of the St. Paul’s School Christ, we believe that we will also live with covenant profess the same virtuosity personi- him. We know that Christ, being raised from fied in Jesus. The school prayer does the the dead, will never die again; death no longer same: has dominion over him. The death he died, Grant, O Lord, he died to sin, once for all; but the life he lives, That in all the joys of life, we may never forget he lives to God. So you also must consider to be kind. yourselves dead to sin and alive to God in Help us to be unselfish in friendship, Christ Jesus” (Romans 6:5-11). Thoughtful of those less happy than ourselves, And eager to bear the burdens of others; Still, however, the Jesus windows only Through Jesus Christ, our Savior. Amen. further the message of Window 12, underscor- ing human virtue in daily existence. We can emulate Jesus’ humanity and celebrate his divinity, working to live in accordance with This reiterates Jesus’ message at the Ser- virtue while rejoicing in his gift to the world. Indeed, Jesus’ divinity makes his human example all the more important; the mon on the Mount: “‘But if anyone strikes you promise of salvation (from his divine side) on the right cheek, turn the other also; and if makes more necessary a mortal life filled with anyone wants to sue you and take your coat, faith, hope, and love. Only in living accord- give your cloak as well; and if anyone forces ing to Jesus’ mortal example might we ever ex- you to go one mile, go also the second mile. perience the immortality afforded by his death. Give to everyone who begs from you, and do not refuse anyone who wants to borrow from The same virtues Clark extols and men- you’” (Matthew 5:39-42). tions in conjunction with Window 12 have place in the Jesus Windows as well, and each Where there is much in Jesus’ mortal life of the windows in the Chapel contains viable to emulate, his divine life remains unrealis- and valuable “literature” about human expe- tic to humans. Jesus’ crucifixion is indispens- rience. The Prophets and Apostles windows, able in the story of Christianity; the human for example, underscore the importance of Jesus is but a part of the more important diligence and faith to an often mysterious or whole. The divine Jesus cannot be imitated— nebulous God. The prophets in the window but he can be exalted and revered for his sac- exemplify dedication to God in the face of a rifice. In his letter to the Romans, St. Paul trying mission: Moses had to lead the Jews refers to the crucifixion: “For if we have been out of Egypt; Ezekiel scolded a self-righteous united with him in a death like his, we will Jerusalem after the Babylonian exile; and John certainly be united with him in a resurrec- the Baptist spent his life preaching news of tion like his. We know that our old self was Jesus before anybody had known him. These crucified with him so that the body of sin prophets received the call of God and obeyed,

53 encountering much hostility and opposition in those to whom they took their message. The Window Thirteen Martyr’s Window, similar in message to the in memory of Julia Dickenson Paine previous two, highlights early Christian figures who sacrificed their lives for their reli- The Martyr’s Window, the only of the gious beliefs. Perhaps no St. Paul’s student windows in the building upon its consecra- can identify entirely with the notion of com- tion in 1888, shows eight celebrated martyrs, plete self-sacrifice, but both the faith and self- beginning with Joseph. Shown with bound lessness of such an individual prove to be in- hands, Joseph was sold into slavery by his jeal- dispensable virtues. While the examples may ous brothers. Abel follows Joseph; his brother be ancient, the message remains timeless. Cain murdered him out of envy. Zacharias, the father of John the Baptist, comes next. Last These virtues, then, are of utmost impor- in the top lancet is Daniel. tance in the education of the St. Paul’s student. The student—the mustard seed—can- The lower row depicts St. Sebastian not blossom without them; the Chapel win- pierced with arrows, St. Stephen holding a dows, then, provide examples of such virtues, palm and a stone, St. James clutching a club, continuing what is taught in both the pulpit and St. Lawrence with a gridiron. Each man and the classroom. Jesus’ humanity—shown in the lower lancet brandishes the weapon in his visit to the temple and his healing of with which he was killed. Lazarus and Jarius’ daughter—and his divinity provide examples of love, sacrifice, and Joseph: The son of Jacob, Joseph worked faith. Even the windows showing heroes of as a shepherd with his brothers in Canaan. the Early Church underscore the importance Jacob was his father’s favorite, and his broth- of faith and hope, as many early church mis- ers resented him. While the brothers worked sionaries encountered antagonism from hea- in the fields one day, they threw their brother then sects before converting nations like En- in a pit and planned to kill him. They instead gland and Scotland to Christianity. decided to sell him to the Ishmaelites and send him to Egypt . This window portrays Jacob The importance of the windows is not with bound hands, headed toward Egypt. The their color or their artistic designs, but rather brothers then took Joseph’s cloak and soaked the very lessons and examples they provide it in goat’s blood, telling Jacob that his favor- to an adolescent community still working to ite son had been killed by a wild animal. Jo- find a concrete identity. The School aids the seph became an assistant to the Pharaoh: “he process; as Clark denoted, faith, hope, and [the Pharaoh] made him overseer of his house love remain integral tenets of a St. Paul’s edu- and put him in charge of all that he had” (Gen- cation—the covenant speaks of instilling esis 39:4). “faith grounded in hope.” The windows must then parallel the same values emphasized in Joseph interpreted one of the Pharaoh’s other aspects of School life. The values—the dreams and the Pharaoh appointed him ruler sower’s seeds planted in good soil—begin to over all of Egypt. He stored food following a blossom here and continue doing so upon the seven-year surplus and his planning helped student’s departure from the School. But they alleviate a seven-year famine; “all the world are introduced here and implemented beyond came to Joseph in Egypt to buy grain, because here; these secrets transcend the four years a the famine became severe throughout the student spends here, and they come to frui- world” (Genesis 41:57). When Joseph’s broth- tion only after the student has come and gone, ers came to Joseph for grain, they did not rec- after he has been told what he must do. ognize him, and he gave them grain for free 54 Window Thirteen: Top lancet.

told Cain, “‘What have you done? Listen; your but demanded they bring their youngest brother’s blood is crying out to me from the brother Benjamin if they were to return in the ground! And now you are cursed to the future. He retained Benjamin and later re- ground, which has opened its mouth to revealed himself to his brothers, saying, “‘God ceive your brother’s blood from your hand. sent me before you to preserve for you a rem- When you till the ground, it will no longer nant on earth, and to keep alive for you many yield to you its strength; you will be a fugi- survivors. So it was not you who sent me here, tive and a wanderer on the earth” (Genesis but God; he has made me a father to Pharaoh, 4:10-12). Abel—shown here with a lamb, a and lord of all his house and ruler over all the symbol of sacrifice—became the first murder land of Egypt’” (Genesis 45:7). Joseph met victim in the Old Testament. with his father Jacob before his death. After he buried his father, Joseph forgave his broth- Zacharias: The father of John the Baptist, ers and lived in Egypt, dying at the age of 110. Zacharias was a Jewish priest. Some traditions maintains that Herod ordered him to be Abel: Cain, Abel’s brother, murdered murdered and that he was killed inside a Abel in the first murder mentioned in the temple. In this lancet, Zacharias wears the Bible. The two were both sons of Adam, and traditional dress of a priest. Cain grew jealous because God favored Abel, granting him success in the field, where Cain Daniel: See page 34 for a description of had none. Cain took his brother to the field Daniel’s life. and “rose up against his brother Abel, and killed him” (Genesis 4:8). Though Cain de- St. Sebastian: See page 40 for a nied the murder to God, the Lord knew, and 55 Window Thirteen: A complete view. descriptionof St. Sebastian’s life. fect of Rome to deliver up the treasure of the Church, he assembled the poor among whom St. Stephen: See page 58 for a descrip- he had distributed the ecclesiastical posses- tion of St. Stephen’s martyrdom. sions and presented them to the prefect, saying, ‘These are the treasure of the Church’” St. James the Less: See page 44 for a de- (The Oxford Dictionary of the Christian scription of St. James’ life. Church, Third Edition, p. 804). Tradition holds that for his response Laurence was St. Laurence: One of the most famous slowly roasted on a gridiron, although mod- saints of the Roman church, St. Laurence was ern scholars believe he suffered decapitation. a Roman deacon. In this lancet he holds a gridiron, because “on being asked by the pre-

56 The Peter and Paul Windows

Window Fourteen in memory of Ellis Bowman Cromwell These windows tell the stories of St. Peter and St. Paul, with each window broken up into two horizontal rows of three lancets each. The top three lancets of each window detail the life of St. Peter, and the bottom three lancets illustrate the life of St. Paul.

Lancet 1: Peter holding fishing nets Peter, whose birth name was Simon, grew to be Jesus’ most devoted disciple and the future cornerstone of the Catholic Church. Jesus perhaps foresaw this role, as he gave Simon the name “petra,” a word meaning “rock” that turned into Peter. The first lancet shows Pe- ter with his fishing nets; he and his brother Andrew were fishermen before becoming followers of Jesus.

Lancet 2: Simon and Andrew proclaiming Jesus is the Messiah In this lancet, Simon and Peter go out together, prepared to inform all they meet that they have met the true Messiah.

Lancet 3: Jesus calling on Peter and Andrew After Jesus began his ministry, he sought Window Fourteen: Lancet two. disciples, and found Simon (Peter) and An- drew while traveling along the Sea of Gali- lee. “And Jesus said to them, ‘Follow me and Lancet 4: Gamaliel teaching Saul I will make you fishers of people.’ And im- Gamaliel, the most famous rabbi of the mediately they left their nets and followed New Testament (Acts 5:34), began teaching him” (Mark 1:17-18). Here Jesus presents him- Saul when he was about ten years old. Saul self to the two fishermen, beckoning them to left Greece after receiving education at the join him. hands of his parents and joined Gamaliel’s rabbinical school in Jerusalem. Saul left the

57 School in his early twenties and returned to them bound to Jerusalem” (Acts 9:1-2). With Tarsus, the capital of the province of Cicilia this goal in mind, Paul set off for Damascus, and Saul’s home city. never to fulfill his original objective.”Now as he was going along and approaching Dam- Lancet 5: Stephen before the council ascus, suddenly a light from heaven flashed Stephen, appointed to serve the twelve around him. He fell to the ground and heard disciples, spread the word of God among the a voice saying to him, ‘Saul, Saul, why do you people of Jerusalem. Though he was “full of persecute me?’ He asked, ‘Who are you, Lord?’ grace and power” (Acts 6:8), the people soon The reply came, ‘I am Jesus, whom you are began to question his authority. “But they persecuting. But get up and enter the city, could not withstand the wisdom and the and you will be told what you are to do’” (Acts Spirit with which he spoke” (Acts 6:10). The 9:3-6). The window here shows Saul shield- people persisted, however, wrongly accusing ing his eyes from the heavenly light, but to Stephen of blasphemy and bringing him be- no avail; the light blinded Saul and he could fore the council in Jerusalem, as is illustrated not see for three days. in this lancet. When asked to defend himself, Stephen told the story of God’s prophets in Israel; he described the horrible treatment they received from God’s chosen people: “‘You stiff-necked people, uncircumcised in heart and ears, you are forever opposing the Holy Spirit, just as your ancestors used to do. Which of the prophets did you ancestors not persecute? They killed those who foretold the coming of the Righteous One, and now you have become his betrayers and murderers. You are the ones that received the law as ordained by angels, and yet you have not kept it’” (Acts 7:51-53). The council, enraged at Stephen’s scolding, took him outside of Jerusa- lem and stoned him to death. Saul, known for persecuting Christians, approved of the murder.

Lancet 6: The Conversion of Saul Saul’s attitude towards Stephen exempli- fies his treatment of all Christians. Shortly after Steven’s death, Saul scoured Jerusalem, “ravaging the church by entering house after house; dragging off both men and women” (Acts 8:3) and throwing them into prison. Saul was not yet finished: “Saul, still breathing threats of murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so Window Fourteen: Lancet 6. that if he found any who belonged to the Way [Christianity], men or women, he might bring

58 he got up from the table and began to wash Window Fifteen the disciples’ feet, one by one. Peter protested in memory of Stewart Douglas Robinson this action, saying, “‘You will never wash my feet.’ Jesus answered, ‘Unless I wash you, you Lancet 1: Jesus raising Peter from the have no share with me’” (John 13:8). This tra- sea dition continues in modern Christianity; In the first lancet, disciples look on as Maundy Thursday—the final Thursday in Jesus lifts Peter from the Sea of Galilee. Soon Lent—features a foot-washing ceremony. after the feeding of the five thousand (Mat- thew 14:13-21), Jesus retreated to a mountain Lancet 4: Ananias baptizing Saul to pray and sent his disciples to their boats After his arrival at Damascus, Saul envi- on the water. The following morning, Jesus sioned that Ananias would lay his hands upon “came walking toward them on the sea. But him and restore his sight. God spoke to when the disciples saw him walking on the Ananias, asking him to find Saul and heal him; sea, they were terrified, saying, ‘It is a ghost!’ Ananias was skeptical, for he knew “‘how And they cried out in fear. But immediately much evil [Saul had] done to Jerusalem’” (Acts Jesus spoke to them and said, ‘Take heart, it 9:13). God convinced Ananias to go, saying, is I; do not be afraid’” (Matthew 14:25-27). Pe- “‘Go, for he is an instrument whom I have ter demanded proof: “‘Lord, if it is you, com- chosen to being my name before Gentiles and mand me to come to you on the water’” (Mat- kings and before the people of Israel’” (Acts thew 14:28). Peter began walking toward 9:15). Ananias consented and sought out Saul; Jesus, but grew afraid when the wind began he restored his sight immediately and bap- to pick up. “[B]eginning to sink, he cried out, tized him, christening him Paul. The lancet ‘Lord, save me!’ Jesus immediately reach out shows Ananias pouring water over Paul’s his hand and caught him, saying to him, ‘You head, cleansing him with the water of the of little faith, why did you doubt?’” (Matthew Spirit. 14:30-31). Lancet 5: Paul healing a crippled Lancet 2: Peter acknowledges Jesus man at Lystra as the Christ Paul began traveling a few years follow- Jesus soon became known for the ing his conversion, this time spreading the miracles he performed, and the people he met word of God to Cyprus and other Greek cit- began questioning his divinity. Jesus asked ies. The people mistrusted him initially, for his disciples, “‘Who do the crowds say I am?’ they had heard of his anti-Christian exploits They answered, ‘John the Baptist; but others, in Jerusalem. Eventually, though, Paul won Elijah; and still others, that one of the ancient over many converts to Christianity. This lan- prophets has arisen’” (Luke 9:18-19). As il- cet shows Paul at Lystra, where he cured a lustrated here, when Jesus asked the disciples crippled man. The crowd rejoiced at this who they thought he was, Peter kneeled be- miracle, proclaiming, “‘The gods have come fore him and said, “‘The Messiah of God’” down to us in human form!’ Barnabas [the (Luke 9:20). man traveling with Paul] they called Zeus, and Paul they called Hermes, because he was the Lancet 3: Jesus washing Peter’s feet chief speaker. The priest of Zeus, whose Lancet 3 shows Jesus kneeling before Pe- temple was just outside the city, brought oxen ter and washing his feet. Jesus knew his death and garlands to the gates; he and the crowds was approaching; during supper one evening, wanted to offer sacrifice. When the apostles Barnabas and Paul heard of it, they tore their 59 clothes and rushed into the crowd, shouting, ‘Friends, why are you doing this? We are mortals just like you, and we bring you good news, that you should turn from these worth- less things to the living God, who made the heaven and the earth and the sea and all that is in them’” (Acts 14:12-15). Their pleas went unnoticed until Jews entered the city and ap- peased the crowd. The Jews then “stoned Paul and dragged him out of the city, supposing that he was dead” (Acts 14:19). Paul survived the attack, however, and continued his journey with Barnabas.

Lancet 6: Paul and Silas in jail Following Paul’s disagreement with Barnabas, the latter departed for Cyprus and Paul asked Silas to join him. Silas, a prophet, accompanied Paul to Syria and Cilicia as well as Macedonia and parts of Rome. While the pair were visiting churches in a Roman colony, they encountered “a slave girl who had a spirit of divination and brought her owners a great deal of money by fortune-telling” (Acts 16:16). Paul exorcised a demon from the girl, rendering her fortune-telling powers useless. And “whe her owners saw that their hope of making money was gone, they seized Paul and Silas and dragged them into the market- place before the authorities. When they had brought them before the magistrates, they said, ‘These men are disturbing our city; they are Jews, and are advocating customs that are not lawful for us as Romans to adopt or observe’” (Acts 16:19-21). The authorities ordered Paul and Silas stripped and beaten; they were later put in prison. The lancet shows Paul and Silas praying in prison, and their efforts produced an amazing earthquake— one “so violent that the foundations of the prison were shaken” (Acts 16:26)—and “immediately all the doors were opened and Window Fifteen: Lancet 6. everyone’s chains were unfastened” (Acts 16:26). Paul and Silas left the prison the following morning.

60 Window Sixteen in memory of Harold Packer Gorham

61 Lancet 1: Peter attacking the high priest When Judas betrayed Jesus in the Gar- den of Gethsemane (Window Four, Lancet 4), the high priests arrested Jesus in the presence of his disciples. Peter, enraged at his leader’s arrest, brandished his sword, as depicted here (John 18:10). While the men were carrying Jesus away, Peter attacked the high priest’s slave and cut his ear off.

Lancet 2: Peter denying Jesus three times During the Last Supper, Jesus again told the disciples the details of his impending crucifixion. “‘You will all become deserters because of me this night; for it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered’’” (Matthew 26:31). When Peter contested Jesus’ prediction, Jesus replied, “‘Truly I tell you, this very night before the cock crows, you will deny me three times’” (Matthew 26:34). Indeed, Peter did deny Jesus three times; Peter watched as the high priests persecuted Jesus. Each time a Window Sixteen: Lancets 1 (top) and 2 (bottom). person approached Peter and asked him if he was a follower of Jesus—as is depicted in this lancet—he said no. The Gospel of Matthew gives the following account, and similar stories can be found in Mark, Luke, and John:

Now Peter was sitting outside in the court- yard. A servant-girl came to him and said, ‘You also were with Jesus the Galilean.’ But he denied it before all of them, saying, ‘I do not know what you are talking about.’ When he went out to the porch, another servant-girl saw him, and she said to the bystanders, ‘This man was with Jesus of Nazareth.’ Again he denied it with an oath, ‘I do not know the man.’ After a little while the bystanders came up and said to Peter, ‘Certainly you are also one of them, for your accent betrays you.’ Then he began to curse, and he swore an oath, ‘I do not know the man!’ At that moment the cock crowed. Then Peter remembered what Jesus had said: ‘Before the cock crows, you will deny me three times.’ And he went out and wept bitterly (Mat- thew 26:69-75).

62 Lancet 3: Jesus and Peter together following the Resurrec- tion Following the Resurrection, Jesus returned briefly to his disciples. He sought Peter’s company, and the two of them are pictured here. Jesus asked Peter, “‘Simon son of John, do you love me more than these?’ He said to him, ‘Yes, Lord; you know that I love you.’ Jesus said to him, ‘Feed my lambs’” (John 21:15). Jesus asks Peter to as- sume authority over his followers, and following Jesus’ ascension, Peter took on an integral role in Christian affairs. Considered by Catholics the first Pope, Peter became the most influential member of the Church during a tumul- tuous period.

Lancet 4: Paul and Timothy This lancet shows Paul speaking to Timothy, the son of a Greek man and a Jewish woman who joined Paul and Silas on their journeys in Greece and Macedonia. Paul circumcised the Greek Timothy prior to their setting out, fearing the reaction of “the Jews who were in those places, for they all knew that his [Timothy’s] father was a Greek” (Acts 16:3).

Lancet 5: Paul preaching in Athens Window Sixteen: Lancet 2. While waiting for Timothy and Silas to rejoin him in Athens, Paul delivered are in every way. For as I went through the city a message to the Athenians, as illustrated and looked carefully at the objects of your wor- here. After touring the city, Paul discovered ship, I found among them an altar with the in- several altars to idols; distraught at the pa- scription, ‘To an unknown god.’ What therefore gan influences in the place, he began to preach you worship as unknown, this I proclaim to you. in the synagogues and markets in the city. The The God who made the world and everything in following excerpt from Acts demonstrates it, he who is Lord of heaven and earth, does not Paul’s oratorical skill: live in shrines made by human hands, nor is he served by human hands, as though he needed any- The Paul stood in front of the Areopagus and thing, since he himself gives to all mortals life and said, ‘Athenians, I see how extremely religious you breath and all things. From one ancestor he made

63 all the nations to inhabit the whole earth, and he rested on each of them. All of them were filled allotted the times of their existence and the bound- with the Holy Spirit and began to speak other aries of the places where they would live, so that languages, as the Spirit gave them ability” they would search for God and perhaps grope for (Acts 2:2-4). Spectators from Jerusalem ques- him and find him—though indeed he is not far tioned how the disciples obtained the ability, from each one of us. For ‘In him we live and move and Peter offered them this explanation: and have our being’; as even some of your own poets have said, ‘For we too are his offspring.’ ‘Men of Judea and all who live in Jerusalem, Since we are God’s offspring, we ought not to think let this be known to you, and listen to what I say. that the deity is like gold, or silver, or stone, an Indeed, these are not drunk, as you suppose, for it image formed by the art and imagination of mor- is only nine o’clock in the morning. No, this is tals. While God has overlooked the times of hu- what was spoken through the prophet Joel: ‘In the man ignorance, now he commands all people ev- last days it will be, God declares, that I will pour erywhere to repent, because he has fixed a day on out my Spirit upon all flesh, and your sons and which he will have the world judged in righteous- your daughters shall prophesy, and your young ness by a man whom he has appointed, and of this men shall see visions, and your old men shall he has given assurance to all by raising him from dream dreams. Even upon my slaves, both men the dead’ (Acts 17:22-31). and women, in those days I will pour out my Spirit; and they shall prophesy. And I will show por- Lancet 6: Paul before Jesus tents in the heaven above and signs on the earth The final lancet depicts Paul witnessing below, blood, and fire, and smoky mist. The sun a vision of Jesus. Jesus told Paul to continue shall be turned to darkness and the moon to blood, his ministry despite any opposition he might before the coming of the Lord’s great and glorious encounter. This lancet serves an affirmation day. Then everyone who calls on the name of the of Paul’s faith and dedication to his mission. Lord shall be saved’” (Acts 2:14-21). Lancet 2: Peter healing at the temple gates Window Seventeen In the center lancet, a group of kneeling observers surround Peter inside the temple. in memory of Susan Parker Borie, Hartman Bach The group witnessed Peter’s miraculous heal- Borie, and Arthur Larnod Ryerson ing of a crippled man. “People would lay him [the crippled man] daily at the gate of the Lancet 1: Peter preaching the Pente- temple called the Beautiful Gate so that he cost could ask for alms from those entering the A bright light from heaven shines down temple. When he saw Peter and John about on Peter in this lancet, in which he preaches to go into the temple, he asked them for alms. to men of Jerusalem on the day of Pentecost. Peter looked intently at him, as did John, and During Pentecost—a liturgical season imme- said, ‘Look at us.’ And he fixed his attention diately following Easter in the Church calen- on them, expecting to receive something from dar—the Holy Spirit descends to the disciples. them. But Peter said, ‘I have no silver or gold, On the first Pentecost, “suddenly from heaven but what I have I give you; in the name of there came a sound like the rush of a violent Jesus Christ of Nazareth, stand up and walk.’ wind, and it filled the entire house where they And he took him up by the right hand and [the disciples] were sitting. Dividing tongues, raised him up; and immediately his feet and as of fire, appeared among them, and a tongue ankles were made strong” (Acts 3:2-7). On- lookers watched as the man walked freely in

64 Window Seventeen: A complete view.

65 the temple, and they “were filled with wonder and amazement at what had happened to him” (Acts 3:10). Peter admonished the in- credulous group, saying, “‘You Israelites, why do you wonder at this or why do you stare at us, as though by our own power or piety we had made him walk? The God of Abraham, the God of Isaac, and the God of Jacob, the God of our ancestors has glorified his servant Jesus, whom you handed over and rejected in the presence of Pilate, though he had decided to release him’” (Acts 3:12-13).

Lancet 3: Peter praying for Cornelius and his wife Cornelius, a centurion in the Italian Co- hort, had a vision that he was to meet Peter in the city of Joppa. Peter also had a vision; a voice said to him, “‘What God has made clean, you must not call profane’” (Acts 10:15). Cornelius’ messengers brought Peter to the Roman city of Caesarea, where he met with the centurion, who was a Gentile. Peter delivered a short sermon, telling the story of Jesus to the crowd of Gentiles. Though the Jews considered the Gentiles unclean, Peter obeyed the voice in his vision, saying, “‘Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?’” (Acts 10:47). The lancet shows Peter blessing the newly baptized Cornelius.

Lancet 4: Paul before King Agrippa of Palestine After his stay in Athens, Paul traveled to Corinth and Ephesus and planned to continue on to Jerusalem. While voyaging to Jerusalem, Paul stopped in Tyre and Ptolemais--a city in modern Libya--where Agabus, a prophet, “came…and took Paul’s belt, bound his own feet and hands with it, Window Seventeen: Lancet 2. and said, ‘Thus says the Holy Spirit, ‘This is the way the Jews in Jerusalem will bind the man who owns this belt and will hand him over to the Gentiles.’’ Then Paul answered, ‘What are you doing, weeping and breaking 66 my heart? For I am ready not only to be bound stand here, testifying to both small and great, but even to die in Jerusalem for the name of saying nothing but what the prophets and the Lord Jesus’” (Acts 21:11,13). Moses said would take place: that the Mes- siah must suffer, and that, by being the first Paul’s encounters with the Gentiles en- to rise from the dead, he would proclaim light raged the Jews, and a week after his arrival in Jerusalem, a group of Asian Jews accused him of defiling the temple. “They seized him, shouting, ‘Fellow Israelites, help! This is the man who is teaching everyone everywhere against our people, our law, and this place; more than that, he has actually brought Greeks in to the temple and has defiled this holy place’” (Acts 21:27-28). Paul went before the council in Jerusalem but fled the city upon news of an attack on his life; he arrived in Caesarea and came before the governor Felix. Felix ignored his case for two years and left Paul in prison, and when the new governor Festus took office, he tried to transfer Paul to Jerusalem. Paul demanded his Ro- man citizenship gave him right to appeal to the emperor, and he was brought before King Agrippa, as is illustrated in this lancet. The Jews questioned Paul’s relations with Gentiles and his proclamations of the Resurrection; King Agrippa gave him the chance to justify his actions. Paul explained that Jesus had spoken to him while he traveled to Damascus, saying, “‘I will rescue you from your people and from the Gentiles—to whom I am sending you to open their eyes so Window Seventeen: Lancet 5. that they may turn from darkness to light and both to our people and to the Gentiles’” (Acts from the power of Satan to God, so that they 26:22-23). Agrippa heard Paul’s claims but may receive forgiveness of sins and a place accused Paul of trying to convert him; he told among those who are sanctified by faith in Festus “‘This man could have been set free if me’” (Acts 26:17-18). Paul explained also the he had not appealed to the emperor’” (Acts significance of the Resurrection, saying, “‘To 26:32). this day I have had help from God, and so I

67 Lancet 5: A viper grabbing Paul’s hand Window Eighteen Paul, still a prisoner, left Caesarea for in memory of Lorraine Gill Italy, and continued on to Cyprus and Myra. After a bad storm, the ship went off course Lancet 1: Peter released from prison and landed at Malta, an island in the Medi- The first lancet shows an angel visiting terranean. This lancet shows Paul surrounded Peter while he was imprisoned in Jerusalem. by a group of men from Malta, who watched Peter was thrown into jail after the murder of as Paul “gathered a bunch of brushwood and James the Greater, for King Herod wished to was putting it on the fire, when a viper, driven please the Jews of Jerusalem. An angel came out by the heat, fastened itself on his hand. to Peter as he slept, bound between two prison When the natives saw the creature hanging guards. The angel “tapped Peter on the side from his hand, they said to one another, ‘This and woke him, saying, ‘Get up quickly.’ And man must be a murderer; though he has es- the chains fell off his wrists. Peter went out caped from the sea, justice has not allowed and followed him [the angel]; he did not real- him to live.’ He, however, shook off the crea- ize that what was happening with the angel’s ture into the fire and suffered no harm. They help was real; he thought he was seeing a vi- were expecting him to swell up or drop dead, sion. Then Peter came to himself and said, but after they had waited a long time and saw ‘Now I am sure that the Lord has sent his an- that nothing unusual had happened to him, gel and rescued me from the hands of Herod they changed their minds and began to say and from all that the Jewish people were ex- that he was a god” (Acts 28:3-6). Here, the pecting’” (Acts 12: 7, 9, 11). The soldiers viper falls off of Paul’s hands and into the fire awoke the next morning to find Peter gone, below. and an enraged Herod ordered all of the guards to death. Lancet 6: Paul praying and being guarded by a soldier Lancet 2: Peter before the high priest In this window’s final lancet, a Roman soldier Annas and Caiaphas watches over Paul while he prays. Three months The high priest Annas, shown here ques- after his arrival in Malta, Paul set sail for Rome. tioning Peter, arrested him for his bold proc- Though Roman believers flocked to Paul, he was lamations about the resurrection of Jesus. put under permanent watch. Paul remained in Annas asked Peter, “‘By what power or by Rome two years, where he taught “about the Lord what name did you do this?’ Then Peter, filled Jesus Christ with all boldness and without with the Holy Spirit, said to them, ‘Rulers of hindrance” (Acts 28:31) to all who sought his the people and elders, if we are questioned teaching. today because of a good deed done to someone who was sick and are asked how this man has been healed, let it be known to all of you, and to all the people of Israel, that this man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead. This Jesus is ‘the stone that was rejected by you, the builders; it has become the cornerstone.’ There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved’” 68 Window Eighteen: The Top view shows Peter’s decline into the hands of the high priests and his martyrdom. He remains one of the most lauded saints in all of Rome.

(Acts 4:7-12). The council, intimidated by “the Lancet 4: An angel appearing before boldness of Peter” (Acts 4:13), merely re- Paul quested that he no longer preach in the name While Paul voyaged to Rome, an angel of Jesus. He declined, saying, “‘we cannot visited him as a storm ravaged their ship and keep from speaking about what we have seen took it off course. The ship, after having and heard’” (Acts 4:20). stopped at Crete, encountered rough waters; the crew feared for their lives. But Paul Lancet 3: Peter’s martyrdom approached them, saying, “‘Men, you should Peter suffered martyrdom in Rome, have listened to me and not have set sail from though little else about his life there or his Crete and therefore avoided this damage and death can be confirmed. Countless ancient loss. I urge you now to keep up your courage, historians maintain that Peter ministered and for there will be no loss of life among you, but resided in Rome for some time; he apparently only of the ship. For last night there stood by suffered an “upside-down” crucifixion, me an angel of the God to whom I belong and wherein his head was placed nearest the whom I worship, and he said, ‘Do not be afraid, ground. Peter himself is said to have desired Paul; you must stand before the emperor; and this way to die, and this lancet shows him indeed, God has granted safety to all those who surrounded by his captors. A cross dominates are sailing with you’” (Acts 27:21-24). This lan- the background. cet shows Paul kneeling before the angel of the Lord and receiving its news. 69 Lancet 5: Paul before Caesar’s tribunal This lancet continues the story from Win- dow Seventeen, Lancet 4. Paul presented himself before various offices of the Roman government, telling his story and arguing his innocence. None of his appeals worked, however, as he was sent to Rome on a prison ship and eventually suffered martyrdom.

Lancet 6: Paul’s martyrdom In the final lancet, Paul kneels before a man brandishing a sword, about to be decapi- tated. Paul died a martyr, probably while Caesar ruled over Rome.

Window Eighteen: Lancets 5 (top) and 6 (bottom).

Window Eighteen: Lancet 4.

70 withheld your son, your only son, from me’” The Saints and Angels (Genesis 22:12). God rewarded Abraham’s faithfulness; both Ishmael and Isaac married Windows and had children, and Abraham became the common ancestor of all people.

Window Nineteen The Virgin Mary: The mother of Jesus, in memory of Mary Bowman Coit, wife of the First Rectorthe Virgin Mary is the most adulated saint in the Christian tradition. After Jesus’ birth and Window Nineteen also has two horizon- upbringing, however, Mary disappears from tal lancets, but each one contains only three the Gospels, only to reappear at the foot of images. Though it can be read left to right, the cross prior to Jesus’ crucifixion. The Bib- the Virgin Mary, shown in the middle lancet lical story of Mary can be found in Window in the first row, is the window’s focal point. 1, Lancets 1 and 2. Abraham is on her left, her husband Joseph on her right. In the lower lancet—from left to Joseph: Joseph was Mary’s husband, and right—are St. Agnes with a lamb, St. Bernard though he was not Jesus’ father, Jesus grew of Clairvaux, and St. Monica, the mother of up in his household. A carpenter, he taught St. Augustine of Hippo. Jesus the trade before Jesus became a teacher. Like Mary, Joseph vanishes from the Gospel Abraham: Abraham stands as an ex- after Jesus leaves home for the temple. His ample of God’s grace and power, as the Lord legacy remains, however: in 1870, Pope Pius gave him a son long after he and his barren IX declared Joseph “Patron of the Universal wife Sarah were capable of producing chil- Church,” and he was added to the Commun- dren. Abraham owned livestock and was very ion of Saints in 1962. This window shows him wealthy, but he had no family heirs; he asked holding a staff, which has become one of his God what he was to do with his possessions. common symbols. “‘O Lord God, what will you give me, for I continue childless, and the heir of my house St. Bernard of Clairvaux (b. 1090; d. is Eliezer of Damascus? You have given me 1153): A pious monk who devoted his life to no offspring, and so a slave born in my house writing and poetry, St. Bernard helped found is to be my heir’” (Genesis 15:2-3). But the the monastery at Clairvaux in 1115. He had Lord reassured Abraham: “But the word of previously resided at a monastery in Citeaux1 the Lord came to him, ‘This man shall not be and helped bring it to fame, but upon his your heir; no one but your very own issue move to Clairvaux, he became more influen- shall be your heir.’ He brought him outside tial in “ecclesiastical and political affairs” (The and said, ‘Look toward heaven and count the Oxford Dictionary of the Christian Church, stars, if you are able to count them.’ Then he Volume 3, p. 192). He participated in the said to him, ‘So shall your descendants be.’” Council at Troyes; the group met to discuss (Genesis 15:4-5). the disagreements between French bishops and the state of the Church of France. While Abraham fathered two children: Ishmael, there, he established the rules for the Knights the son of Hagar, his wife’s slave-girl, and Templar2. He became known all across Isaac, the son of Sarah. He was even willing France: “[h]e defended the rights of the to sacrifice his son Isaac to the Lord, but God Church against the encroachments of kings intervened, saying, “‘Do not lay your hand and princes” (The Catholic Encyclopedia), on the boy or do anything to him; for now I helped Pope Innocent II into the papacy after know that you fear God, since you have not 71 a schism in the Catholic Church in 1130—two one to nine. The Seraphim is first, followed popes had been elected—and later moved to by the Cherubim, the Dominations, the Italy with the new pope. Thrones, the Principalities, the Potentates (Powers), the Virtues, the Archangels, and the After Innocent’s death in 1143, Bernard Angels The nine are grouped into three hier- tried to influence people to support the Sec- archies. They are the Counsellors of the Most ond Crusade. Non-Christian groups in Africa High, made up of the Seraphim, Cherubim, were threatening to take over Jerusalem and and the Thrones. The second hierarchy, called Antioch, and Bernard looked to European the Choir of the Governors, consists of the countries like Germany and France for assis- Dominations, the Virtues, and the Powers. tance. The Crusade failed, however, as the The final hierarchy, the Messengers of God, army retreated from Damascus only weeks is comprised of the Principalities, the Arch- after departure, and St. Bernard suffered the angels, and the Angels. blame. Despite this shortcoming, St. Bernard Each lancet in the bottom row contains remains revered; he devoted much of his writ- images of two angels. The first window ing and thought to the Virgin Mary, and his shows the Seraphim in the foreground with works on morality and devotion to God the Virtues in the background; the second helped earn him the title of Doctor of the window features the Cherubim in front and Church, which he received posthumously. the Powers behind; in the third lancet, the Thrones take up the foreground and the Prin- St. Monica (b. circa 331; d. 387): cipality appears behind; the final lancet shows St. Monica was the mother of St. Augustine of the Dominations (foreground) and an Angel Hippo. A Christian from birth, she grew dis- (background). The writings of Dionysus of traught at her son’s pagan ways (See Window Aeropagite are instrumental in explaining the 6 for an account of St. Augustine’s life) and role of each of these angels. Excerpts from his prayed earnestly for his conversion. She fol- book The Celestial Hierarchy are below. lowed Augustine when he ventured to Italy in 383 and met St. Ambrose, who played a St. Michael the Archangel: Michael is large part in Augustine’s eventual conversion one of the principal archangels, and some to Christianity. ancient Greek historians consider him supe- rior to all other angels. They contend that St. Agnes: Refer to page 40 for an account Michael is the prince of the Seraphim, the of St. Agnes’ life. most venerated and highest ranked of the nine angel orders. There are four Biblical refer- ences to Michael. In the Book of Daniel, the Window Twenty angel Gabriel refers to Michael while talking in memory of Henry Augustus Coit, First Rector to Daniel: “‘But the prince of the kingdom of Persia opposed me twenty-one days. So The final window contains images of four Michael, one of the chief princes, came to help of the angels in the archangelic choir. Two me, and I left him there with the prince of the horizontal rows of four lancets each should kingdom of Persia’” (Daniel 10:12). When an be read left to right. The top lancet depicts angel of the Lord foretells the end of the world the archangels Michael, Gabriel, Raphael, and in Daniel, he says of Michael, “‘At that time Uriel. The bottom lancet illustrates the an- Michael, the great prince, the protector of your gelic host, which consists of nine orders of people, shall arise’” (Daniel 12:1). In the angels. It is important to note that the an- Epistle of St. Jude, the author mentions a dis- gelic host “ranks” the groups of angels from pute between Satan and Michael. “But when

72 Window 20: The view from the balcony shows each of the archangels as well as the angelic host.

73 the archangel Michael contended with the devil and disputed about the body of Moses, he did not dare to bring a condemnation of slander against him, but said, ‘The Lord re- buke you!’” The Book of Revelation contains the final reference to the angel: “And war broke out in heaven; Michael and his angels fought against the dragon” (Revelation 12:7). The Church has identified Michael’s four angelic offices from the content of these verses: “To fight against Satan; To rescue the souls of the faithful from the power of the enemy, especially at the hour of death; To be the champion of God’s people, the Jews in the Old Law, the Christians in the New Testa- ment; therefore he was the patron of the Church, and of the orders of knights during the Middle Ages; To call away from earth and bring men’s souls to judgment” (The Catho- lic Encyclopedia). Michael became the champion saint of both Jews and Christians; Christians in Egypt consider St. Michael the protector of the beloved Nile River. This window shows Michael wearing armor and brandishing a sword and shield, all symbols of his protec- tive presence over Jews and Christians. In addition, devout Christians and Jews considered him responsible for ministry to the sick and Christians in Normandy call him the patron saint for mariners. As one of the archangelic choir, Michael is one of the seven archangels who stand before God.

St. Gabriel the Archangel: The angel who visited the Blessed Virgin Mary, Gabriel also resides at the hand of God. Most Chris- tians consider him the angel of mercy, and in this window he dawns white garments char- acteristic of the clergy. In his hand he grasps the lilies of the Annunciation (Window 1, Lancet 1), representing his initial appearance to the Virgin Mary. Because Biblical refer- ences refer to Gabriel’s strength and power, Window 20: A closer look at St. Michael. some Jews consider him the angel responsible St. Raphael the Archangel: Raphael, the for the destruction of Sodom in Genesis 19. last of the three archangels who receives men- tioning in the Bible, carries a pilgrim’s staff in

74 this lancet. He is considered the protector of travelers, for in the Book of Tobit, he accom- panies Tobit’s son Tobias on a journey to re- trieve money from a man to whom entrusted it several years before. Tobias seeks compan- ionship on the journey, for he does not know the route to Media, where the man—named Gabeal—lives. Tobias comes across a man of normal appearance who agrees to accompany him; the man, indeed, is the angel Raphael in disguise: “So Tobias went out to look for a man to go with him to Media, someone who was acquainted with the way. He went out and found the angel Raphael standing in front of him; but he did not perceive that he was an angel of God. Tobias said to him, ‘Where do you come from, young man?’ ‘From your kin- dred, the Israelites,’ he replied, ‘and I have come here to work.’ Then Tobias said to him, ‘Do you know the way to go to Media?’ ‘Yes,’ he replied, ‘I have been there many times; I am acquainted with it and know all the roads. I have often travelled to Media, and stayed with our kinsman Gabael who lives in Rages of Media” (Tobit 4:1-16). Raphael travels with Tobias and leads him safely to Media and the success has inspired Christians to consider him responsible for the safety of travelers.

St. Uriel the Archangel: Unlike Michael, Gabriel, and Raphael, Uriel goes unmen- tioned in the Scriptures. Only legends and other stories corroborate his presence and thus little is known of him, though scholars maintain his roled as the interpreter of God’s will. In the eighth century, however, Christian authorities feared the growing influence of angels and questioned the layman’s growing reverence for the archangels. They briefly stripped Uriel of his archangel status in an attempt to eradicate such influence and zeal- ous worship. Honored today as an archangel, however, Uriel is shown here with his most recognized symbol—an open hand bearing a flame.

Window Twenty: Raphael.

75 Seraphim: The Book of Isaiah mentions directly the Seraphim, the most lauded and highest ranked of the angels in the angelic host. The Seraphim are associated with fire, for in Isaiah, the prophet describes one of the seraphs as approaching him “holding a live coal that had been taken from the altar [of God] with a pair of tongs” (Isaiah 2:6). They are said to have “six wings: with two they covered their faces, and with two they covered their feet, and with two they flew. And one called to another and said, ‘Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory’” (Isaiah 2:2-3). Other descriptions explain the role of the Seraphim on the altar of God: “Their number is considerable, as they appear around the heavenly throne in a double choir and the volume of their chorus is such that the sound shakes the foundations of the palace…the seraphim stand before God as ministering servants in the heavenly court” (The Catholic Encyclopedia). This lancet shows the Seraphim with six wings of deep red, the red not unlike the color of fire. Dionysus of Aeropagite, who wrote The Celestial Hierarchy, describes the Seraphim in greater detail: The name Seraphim clearly indicates their ceaseless and eternal revolution about Divine Prin- ciples, their heat and keenness, th exuberance of their intense, perpetual, tireless activity, and their elevative and energetic assimilation of those below, kindling them and firing them to their own heat, and wholly purifying them by a burning and all- consuming flame; and by the unhidden, unquench- able, changeless, radiant and enlightening power, dispelling and destroying the shadows of darkness (The Celestial Hierarchy, 165-166).

Cherubim: The Cherubim, like the Sera- phim, are intimate companions and servants of God and have little contact with humans. They possess the knowledge of God and are also entrusted with the most difficult assign- ments; a cherub—Gabriel—visited Mary to tell Window 20: The fiery Seraphim. her of the birth of Jesus, and another cherub was responsible for banishing Adam and Eve

76 from the Garden of Eden. The Cherubim are selves with maintaining God’s order. In this listed second in the Angelic host, behind only window, the Domination shown carries a the Seraphim. Dionysus of Aeropagite con- scepter and a sword, which symbolize the tends that “[t]he name Cherubim denotes angel’s desire to perpetuate God’s will and their power of knowing and beholding God, authority. their receptivity to the highest Gift of Light, Dionyus of Aeropagite’s explanation fur- their contemplation of the Beauty of the thers this theme: Godhead in Its First Manifestation, and that The name given to the holy Dominions sig- they are filled by participation in Divine Wis- nifies, I think, a certain unbounded elevation to dom, and bounteously outpour to those be- that which is above, freedom from all that is of the low them from their own fount of wisdom” earth, and from all inward inclination to the bond- (The Celestial Hierarchy, 166). age of discord, a liberal superiority to harsh tyr- In the Book of Exodus, God speaks to anny, an exemptness from degrading servility and Moses, telling him of the offering the Israel- from all that is low: for they are untouched by any ites are to make to their Lord. God mentions inconsistency. They are true Lords, perpetually “a curtain of blue, purple, and crimson yarns, aspiring to true lordship, and to the Source of lord- and of fine twisted linen; it shall be made with ship, and they providentially fashion themselves cherubim skillfully worked into it” (Exodus and those below them, as far as possible, into the 26:31). The cherub illustrated in this lancet likeness of true lordship. They do not turn towards wears blue wings, an interpretation that fol- vain shadows, but wholly give themselves to that lows the description in Exodus. true Authority, forever one with the Godlike Source of lordship (The Celestial Hierarchy, 171). Thrones: The final group of angels in the hierarchy of the Counsellors of the Most Virtues: The Virtues are also part of the High, the Thrones also remain in the pres- Choir of Governors, but unlike the Domina- ence of the Lord. They sit at the Lord’s throne tions, they interact more personally with the and attend Him there and are also partially mortal world. The Dominations give them responsible for follow orders of God’s judg- orders, and the Virtues are responsible for ment. “The name of the most glorious and controlling some natural elements (weather exalted Thrones denotes that which is exempt included). They must also monitor mortals from and untainted by any base and earthly and offer blessings to God’s people. Dionysus thing, and the supermundane ascent up the of Aeropagite describes the Virtues as “per- steep. For these have no part in that which is fectly turned towards the Source of virtue, and lowest, but dwell in fullest power, immov- flowing forth providentially to those below ably and perfectly established in the Most it, abundantly filling them with virtue” (The High, and receive the Divine Immanence Celestial Hierarchy, 171). above all passion and matter, and manifest God, being attentively open to divine partici- Powers: The final angel in the Choir of pations” (The Celestial Hierarchy, 166). This Governors, Powers must control the tenuous window shows a Throne clothed in gold, a border between God’s kingdom—heaven— color reminiscent of that of a throne. and earth. They attack any of Satan’s own angels and must also watch over souls that have Dominations: The Dominations, mem- left Earth and appear ready to enter Heaven. bers of the Choir of Governors, help initiate According to Dionysus of Aeropagite, the communication between the upper and lower Powers “beneficently [lead] those below orders of angels. They receive orders from the [them], as far as possible, to the Supreme Seraphim and Cherubim and concern them- Power which is the Source of Power, which

77 [they manifest] after the manner of Angels in the wellordered ranks of [their] authoritative power” (The Celestial Hierarchy, 172). Perhaps because the Powers work so closely with the mortal world, several of their number are considered fallen angels. Principalities: The Principalties are the leaders of final hierarchy, the Messengers of God. Members of this group interact directly with Earth; Principalities are responsible for protecting countries and cities—all organized groups of people—and also maintain an integral role in religious and political expression in these countries.

Window Twenty: A Domination with an An gel in the background.

Angels: The final members of the Messengers of God, angels serve as protectors over individual mortals. Indeed, these are some of the “guardian angels” popular in legends and fiction. While Principalities concern themselves with the greater population, angels concentrate on only one person. They deliver God’s messages to men. Window Twenty: The Cherubim with the Pow- ers behind.

78 Appendix: Additional Images from the Chapel Windows

Window One.

79 Window Two.

80 Window Three.

81 Window Four.

82 Window Five.

83 Window Six.

84 Window Seven.

85 Window Eight.

86 Window Ten.

87 Window Eleven.

88 Window Twelve.

89 Window Thirteen.

90 Window Fourteen.

91 Window Fifteen.

92 Window Sixteen.

93 Window Seventeen.

94 Window Eighteen.

95 Window Nineteen.

96 Window Twenty.