The History of Christ Church Windows

The History of Christ Church Windows

Installed in 1974, the south facing façade was designed executed by the Willet Studios of Philadelphia, PA. Willet Studios founder William Willet (1869-1921) was an artist and leader in the American Gothic Revival (also known as the Early School) of stained glass. Willet rebelled against opalescent pictorial windows the American School of stained glass that was established by Louis Comfort Tiffany and was very popular at the turn of the 20th century. Willet believed that opalescent glass ignored the principles of architecture and did not fulfill the purpose of a window.

When Willet died in 1921 his wife and partner Anne Lee with their son Henry continued with the Willet Studio developing new techniques in stained glass, especially fabricating faceted glass windows seen in our sanctuary.

In 1965, Willet’s grandson E. Crosby Willet became president of the company. Our glass was designed, fabricated, and installed under his watchful eye. He created many windows in the United States, including the National Cathedral in Washington, D.C. and Cathedral of St. Mary of the Assumption in San Francisco.

The Willet design is distinct from the leaded glass found in turn of the century. Its faceted glass has its own unique look. Usually an inch thick, the glass surface is faceted or chipped. While the other types of stained glass are bound together with strips of H-shaped cast lead, faceted glass is held together with an epoxy (a cement-like substance) which allows the spaces between the glass to vary if desired. One of the techniques they developed was based on an idea from the Netherlands. Farbigem is where the stained glass is laminated and set one on top of the other, then cured. This allows for metals to be placed in between the glass for a lustrous glow.

In 1971, the Franklin Institute awarded Willet studios the Frank P. Brown Medal for excellence in science, engineering, and structures for this technique.

The Art of Christ Church – the Story The

Fort Lauderdale sanctuary of Christ Church is a place of peace and worship. As a United Methodist community, we follow the Wesleyan theology that invites you to experience God's grace and to grow your knowledge and love of God through disciplined Christian living. As you grow and connect, we encourage you to look around and see God’s word shining in the colored glass and other artwork around you.

This grow class is designed for you to find information about the images, stories, and expressions of faith that surround you. May you find joy in the beauty and share its love with others. The South Facade

The south façade is broken into a diamond shaped grid. Each diamond highlights key parts of our Christian Faith. The theme of this façade is “The Way of Salvation”. The diagram to the left shows each of the individual facets with a number. These numbers will be referenced in each class section so you can refer back to your notes.

There are three sections of stained glass in this facade: The Old Testament, The New Testament, Historical & Symbolic. Within the sanctuary, there are two Nave Windows, which continue the story. We will also look at these and the chancel symbols in this grow class.

The Old Testament

5. Adam and Eve One of the first things I enjoy about this window is having people find the apple. Can you find it? The apple has a bite taken out of it. It shows that Adam and Eve have just taken a bite. Under Adam and Eve’s feet is the snake seen in relief. The only glass is a yellow eye.

Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die. - Genesis 2:16, 17

This is the original sin of disobedience to God’s command. The window shows that the sin has just happened. For after the bite God sent an angel to guard the tree and force them to leave.

So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.

- Genesis 3:24

1. Isaiah’s Purification

Then one of the seraphim flew to me, having in his hand a live coal which he had taken with the tongs from the altar. And he touched my mouth with it, and said: “Behold, this has touched your lips; Your iniquity is taken away, and your sin purged.” - Isaiah 6: 6-7

When Isaiah is brought to God’s throne, he is commissioned to speak to the people of Israel on God’s behalf. Isaiah says he can’t because he is a man of unclean lips. It is then an angel picks out a burning coal and presses it to the prophet’s lips. The coal represents pain's ability to purify and cleanse. In this case, Isaiah's pain doesn't purify anyone else, but it does help him to give out the good (and bad) news.

Another question in this window: why is there a Jack O’ Lantern in the window? There is a children’s story that started the rounds in the 1960s. A child asks, “what is it like to be a Christian”?

“it’s like being a pumping God picks you from the patch, brings you in, and washed all the dirt off you. Then he cuts open the top and scoops out all the yucky stuff. He removes the seeds of doubt, hate, greed, etc. and then He carves you a new smiling face and puts His light inside of you to shine for all the world to see.”

The Old Testament

6. Moses and Mt. Sinai

On the morning of the third day there was thunder and lightning. A cloud covered the mountain, and a very loud horn sounded. All the people among the tents shook with fear. Then Moses brought the people from among the tents to meet God. They stood at the base of the mountain. Mount Sinai was all in smoke because the Lord came down upon it in fire. Its smoke went up like the smoke of a stove. And the whole mountain shook. The sound of the horn became louder and louder. Moses spoke, and God answered him with thunder. Then the Lord came down upon Mount Sinai, to the top of the mountain. The Lord called Moses to the top of the mountain, and he went up.

- Exodus 19: 16-20

In this dramatic image, we see Moses atop Mt. Sinai. There he is reaching for the “Tablets of the Law”, commonly known as the ten commandments. At the top of the window you can see the lightning and under Moses’ feet the fire from the storm God made when he met Moses. This work shows great emotion. While Moses is holding up the tablets, there is an incredible emotional look on his face. What does it show? Also, look at his robes. See how the storm is blowing them out from behind him while the storm clouds and lightning shakes the mountain. See how the mountain catches fire under Moses. Is this God’s truth burning him? The dynamics of this work makes us reflect on his commandments and how to work to obey them. The arrangement of the commandments on the two tablets is interpreted in different ways in the classical Jewish tradition. Scholars state that because the commandments establish a covenant, it is likely that they were duplicated on both tablets. This can be compared to diplomatic treaties of Ancient Egypt, in which a copy was made for each party (Exodus 31:18, Exodus 34:1, Exodus 34:27- 28). We, as Christians, follow these ten commandments, referred to as the Decalogue in the early church. Throughout most of Christian history these commandments have been considered the summary of God’s law and a standard of behavior, key to Christian life. According to traditional teachings of Judaism in the Talmud, the tablets were made of blue sapphire stone as a symbolic reminder of the sky, the heavens, and ultimately of God's throne. This is shown through the blue hues on the ends of the tablets. 1. Thou shalt have no other gods before me 6. Thou shalt not kill 2. Thou shalt not make unto thee any graven image 7. Thou shalt not commit adultery 3. Thou shalt not take the name of the Lord thy God 8. Thou shalt not steal in vain 9. Thou shalt not bear false witness against thy 4. Remember the Sabbath day, to keep it holy neighbor 5. Honor thy father and thy mother 10. Thou shalt not covet

The New Testament

2. The Nativity Under the star’s light, we see the traditional nativity scene. In the middle is Mary holding the infant Jesus. To her right is Joseph. Also represented are the ox, sheep, and at Mary’s feet, the donkey. Notice how the donkey is casually eating hay from the manger? He doesn’t seem impressed like the sheep and ox are with Jesus’s birth.

See the star’s light beaming down onto Mary and the baby Jesus. While Mary and Joseph have simple halos, Jesus halo is yellow with a red cross through it.

The halo was incorporated into Christian art in the 4th century AD. Originally only Jesus Christ was depicted as having a halo, but as art and Christianity evolved, the simple halo came to mean the image depicted a holy person, saints, or angels. The cruciform halo, is designated for Jesus, showing the divinity of Jesus.

In the middle right you can see the shepherd’s cast in the relief using the epoxy to tell the story with a blue glass background. You can tell they are the shepherds by seeing their crooks. By having them in relief it gives the viewer a sense of distance for these men. They are coming to see the savior, but they haven’t encroached on this small family scene.

One of the most interesting and archaic parts of this window is Joseph’s staff. Note the flower at its top. This is a lily, part of Joseph’s story. It is part of the ancient legend that Joseph was chosen by God to be Mary’s husband. It states that when Joseph went to meet his future wife, his staff blossomed as a lily.

I will be like the dew to Israel, He will blossom like the lily – Hosea 14:5

For there is born to you this day in the city of David a Savior, who is Christ the Lord. And this will be the sign to you: You will find a Babe wrapped in swaddling clothes, lying in a manger. - Luke 2:11-12

When the angels had left them and gone into heaven, the shepherds said to one another, “Let’s go to Bethlehem and see this thing that has happened, which the Lord has told us about.” So they hurried off and found Mary and Joseph, and the baby, who was lying in the manger. – Luke 2:15-16

The New Testament

3. Jesus Baptism by John

This window depicts the baptism of Jesus by John. At the bottom of the window is the blue glass, flowing like the river Jordan. On the left, standing on a rock and grass next to the river is John in his camel hair clothing. His head is surrounded by a blue halo, while Jesus has the cruciform halo.

The water from the river Jordan is coming out of John’s right hand and running onto Jesus’s head and down his back. Jesus hands are clasped in prayer. Following the glass above Jesus’s and John’s heads, you can see the dove containing the Spirit of God descending from above.

In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove. - Mark 1:9-10

The New Testament

7. The Crucifixion

In the center of the façade, over the main doors, and one the most important of spaces on the wall, is Christ’s crucifixion. Again Jesus has the cruciform halo. With that halo, his head wears the crown of thorns surrounding his head. The glass shows the body outstretched and the arm muscles pulled tight with pain. The nails can be seen in his hands.

Overall, this window uses dark colors to portray the deep sadness of this event. The dark blues and greens focus the brightest light emanating from Jesus’ body. In medieval art, this darkness is a deliberate inversion of the transfiguration.

The sun and the moon are traditional symbols for this event. The sun, because it darkened at noon on Good Friday and the moon as it gets its light from the sun.

Now from the sixth hour until the ninth hour there was darkness over all the land.

- Matthew: 27:45

The New Testament

4. The Resurrection

At the top of the façade we see Christ’s resurrection. He carries the red and white banner of victory of life over sin and death. Held in his left hand, the banner flows behind his head.

His right hand, in which his first two fingers and his thumb are extended and his third and fourth finger are closed, is among the most frequently occurring of Christ's hand gestures in Christian art. It emerged as a sign of benediction (or blessing) in early Christian and Byzantine art, and its use continued through the medieval period, and into the Renaissance.

Above Christ, you can see the three crosses of Golgotha. They are red glass in an area of dark epoxy. This shows the darkness before the light.

He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise. - Luke 24:6-7 The New Testament

8. Communion

The road to Emmaus appearance of Christ is one of the early resurrection appearances of Jesus after his crucifixion and the discovery of the empty tomb. Luke tells of the time soon after the resurrection that Jesus come upon two disciples walking to Emmaus. They do not recognize him, but invite him in for a meal.

It was only when Jesus breaks the bread for communion do they realize who he is. In the hand of the disciple on the left you see the cup. In Jesus hands you see the broken bread. Again Jesus has the cruciform halo.

At the bottom of the window, there is a plate and three loaves of bread with crosses and a chalice. A symbol of communion with God.

When he was at table with them, he took the bread and blessed and broke it and gave it to them. And their eyes were opened, and they recognized him. - Luke 24: 30-31

The New Testament

12. Pentecost

Pentecost, which is celebrated on the seventh Sunday (49 days) after Easter, commemorates the descent of the Holy Spirit upon the Apostles and other followers of Jesus.

Traditional interpretation holds that the Descent of the Holy Spirit took place in the Upper Room.

At the top of the window is the Holy Spirit descending in the shape of a dove. The white lines of glass lead to the top of the disciples’ heads and a tongue of flame. The flame symbolizes the Holy Spirit entering each human (both men and women).

Some of the disciples seem reverent, while others ecstatic.

Suddenly a sound like a mighty rushing wind came from heaven and filled the whole house where they were sitting. They saw tongues like flames of a fire that separated and came to rest on each of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.

- Acts 2:2-4

The New Testament

15. Stephen

This window shows us a deacon of the early church: Stephen. Dying in 36AD, he is considered to be the first martyr for the church. Here you see him after he has defended his faith in Jesus Christ before the rabbinic court. He was taken out of the city to be stoned to death. Saul, a witness to the stoning on behalf of the Roman-controlled Sanhedrin, "approved of their killing him"(Acts 8:1). Stephen’s final words, like Jesus upon the cross, was a prayer of forgiveness for his attackers.

Here he is seen with three stones on his book, the symbol his death by stoning. This image depicts the moment of his death, where the rays show him a vision of heaven and allows him to forgive his murderers.

But filled with the Holy Spirit, he gazed into heaven and saw the glory of God and Jesus standing at the right hand of God. - Acts 7: 55 The New Testament

11. The Conversion of Paul

Born Saul of Tarsus, this dynamic window shows the conversion of Saul to Paul on the road to Damascus. At the top of the window you can see a close up of God sending a light down onto the road. God’s hand is revealed with the cruciform halo. The rays of the cross reach down and strike Paul.

The light of God physically pushes Paul to his knees. His hand is clutching his eyes as he was blinded by this revelation. The blindness lasted for three days.

Paul is still clutching the reigns of his horse, who is bucking under the stress.

Note that Paul is wearing armor and a sword. Under his knees is a blue shield with a cross on it. He has been challenged to defend the faith.

As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. - Acts 9:3

Historical

14. John Wesley Different from all the other windows, this one portrays the founder of Methodism, John Wesley. This window shows the moment when his heart felt “strangely warmed” at the meeting at Aldersgate Street on May 24, 1738.

John Wesley was born in 1703 and educated at Charterhouse School and Christ Church in Oxford. Ordained an Anglican priest in 1728, he let the “Holy Club”, a society formed for the purpose of study and the pursuit of a devout Christian life which had been founded by his brother Charles.

In 1735, the two brothers sailed to Savannah, Georgia at the request of the colony’s founder James Oglethorpe. It was on this trip that John Wesley met a group of Moravian settlers. Wesley was influenced by their deep faith and spirituality rooted in pietism. At one point in the voyage a storm came up and broke the mast off the ship. While the English panicked, the Moravians calmly sang hymns and prayed. This experience led Wesley to believe that the Moravians possessed an inner strength which he lacked. This deeply personal practice by the Moravians heavily influenced the theology of Methodism.

When Charles and John returned to England, they felt depressed and beaten after conflicts in the Georgia colony. It was then they turned to a Moravian missionary, and was at a Moravian meeting in which he heard a reading of Martin Luther's preface to the Epistle to the Romans. He wrote in his diary that night:

About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ. Christ alone for salvation, and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death.- John Wesley

John Wesley died at the age of 87 in 1791. Because of his charitable nature he died poor, leaving as the result of his life's work 135,000 members and 541 itinerant preachers under the name "Methodist". It has been said that "when John Wesley was carried to his grave, he left behind him a good library of books, a well-worn clergyman's gown" and the Methodist Church.

Symbols

Christians have always used symbols to tell people about the faith. Sometimes it helps us remember a story from Jesus’ life. Other times it teaches us about who God is and what he does for us. For many contemporary Christians, the ancient symbols are a mystery.

9. The Harp and Trumpet

Praise God with trumpets and all kinds of harps. – Psalm 150:3

This window, on the left side of the door shows us the harp in the background with a trumpet crossing in the front.

The harp represents the church in heaven. The harp was the national instrument of the Hebrews. It was used as an accompaniment to songs of cheerfulness as well as of praise to God.

The church in heaven is represented as celebrating the triumphs of the Redeemer "harping with their harps"

- Revelations 14:2

While there are many instruments mentioned in the bible (harp, lyre, lute, drums, and cymbals for example), the trumpet itself is represented the most. When a trumpet blasts, it is startling. It brings a sense of urgency to the congregation. The sound of trumpets often symbolically accompanies the proclamation of God’s judgments or other significant events of divine origin.

In a moment, in the blink of an eye, during the last trumpet. For the trumpet will sound and the dead will be raised up incorruptible, and we will be changed. – 1 Corinthians 15:52

13. Incense Burner

On the right side of the door is a confusing looking symbol. It is, in fact, the symbol of an incense burner.

May my prayer be set before you like incense; may the lifting up of my hands be like the evening sacrifice. – Psalm 141: 2

Incense has been employed in worship by Christians since antiquity, particularly in the Eastern Christian churches, the Roman Catholic Church/Eastern Catholic, and some Anglican and Lutheran Churches. The smoke of burning incense is interpreted as a symbol of the prayers of the faithful rising to heaven.

The green glass on the bottom of this glass in this section represents a thurible, a type of censer, is used to contain incense as it is burned. The white circle of glass symbolizes the smoke from the incense. The yellow glass person represents all the prayers of the people. So together it shows the congregation’s prayers going to heaven.

Symbols

11. Alpha and Omega This window is found directly over the central doors. It is the symbol of the Alpha and Omega. This symbol has been used since earliest Christianity. Alpha is the first letter of the Greek alphabet and omega is the last. This symbol is derived by a statement where God states: I am Alpha and Omega, the First and the Last, the Beginning and the End – Revelation 22:13 As with this sample, the alpha and omega are often combined with the Cross. This symbol shows three Crosses, one for each of the trinity. Crosses did not become the primary Christian symbol until the 5th century AD. Prior to that, the Cross was rarely seen. This usage of the Cross as a Christian symbol was probably the result of Constantine’s mother, Helena. She was the one who developed Golgotha as a site for pilgrimage, and so the symbol of the Cross was a pilgrim’s souvenir from the Holy Land.

Bishop’s Seal Ring This symbol of fish is prevalent in Christianity. This image, found on the east nave is the symbol of a bishop, or lead disciple. The seal shows the wine of the covenant with the fish. The use of the fish as a secret symbol at the beginning of Christianity. Greeks, Romans, and many other pagans used the fish symbol before Christians, so it made a perfect sense for persecuted believers. When threatened by Romans in the first centuries after Christ, Christians used the fish mark meeting places and tombs, or to distinguish friends from foes. According to one ancient story, when a Christian met a stranger in the road, the Christian sometimes drew one arc of the simple fish outline in the dirt. If the stranger drew the other arc, both believers knew they were in good company. As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fishermen. 'Come, follow me,' Jesus said, 'and I will make you fishers of men.' At once they left their nets and followed him.”— Mark 1:16-18

The East Nave Triptych

This triptych, meaning three sections, is the “Fishers of Men”. In the center panel you see Jesus calling to Peter and Andrew at the Sea of Galilee. Jesus is identifiable by his cruciform halo. His hands are reaching out to Peter, who has stepped out of his boat and directly onto the water to join Him. And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. And he saith unto them, Follow me, and I will make you fishers of men. And they straightway left their nets, and followed him. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. And they immediately left the ship and their father, and followed him. - Matthew 4: 18-22 This window mixes the story of Jesus calling is disciples and a later event where Jesus walked on the water and Peter joining him. Note that Jesus right hand has a hole in it where a golden light seems to circle around Peter and Andrew. Shortly before dawn Jesus went out to them, walking on the lake. When the disciples saw him walking on the lake, they were terrified. “It’s a ghost,” they said, and cried out in fear. But Jesus immediately said to them: “Take courage! It is I. Don’t be afraid.” “Lord, if it’s you,” Peter replied, “tell me to come to you on the water.” “Come,” He said. Then Peter got down out of the boat, walked on the water and came toward Jesus. 30 But when he saw the wind, he was afraid and, beginning to sink, cried out, “Lord, save me!” Immediately Jesus reached out his hand and caught him. “You of little faith,” he said, “why did you doubt?” And when they climbed into the boat, the wind died down. Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.” - Matthew 14: 22-33

The East Nave Triptych

The left window of the triptych shows Andrew, Simon Peter’s brother fishing in the Sea of Galilee. You can see Andrew watching his brother while casting his net. This beautiful net is fine pieces of red glass imbedded in a thick layer of epoxy. The epoxy is the side of the boat, and in the early morning light, the red. At the bottom of the net, you can see small blue fish jumping from the blue waves of the sea. You can see that Andrew is a working fisherman by his rolled up sleeves. He face seems to be very curious as he watches the action in the center of the triptych.

The right window in the triptych shows us three major items. At the top of the window are future disciples James and John with their father Zebedee. With the green below the hull of their boat, you can see they are on land with their net. Their nets are also red slivers of glass in epoxy. So they aren’t fishing, but as the bible says, “mending their nets”. Under their boat, on the right, is the symbol of the Bishop’s seal, showing the wine of the covenant with “fishers of men” symbol. On the bottom left, just behind Jesus, is a tree. In ancient times, as well as today, the tree of life is another symbol for Jesus. Jesus said, "I am the Way, the Truth and the LIFE, no one comes to the Father but by Me!" - John 14:6

The West Nave Triptych

This vibrant triptych contains scenes from the parable of the Good Samaritan. The focus is on the center panel, where the Good Samaritan is giving the victim something to drink as well as clothing. Behind this duo is the Samaritan’s donkey, which will take the victim to the inn (upper right) to recuperate. The victim is sitting under common flowering tree common in Israel. Behind the Samaritan is a pomegranate tree. The pomegranate is the one of the oldest cultivated fruits. It’s believed to have originated in Persia around 4,000 B.C. In Christianity, the pomegranate is the symbol of resurrection and eternal life. Some interpret that the seeds represent the people of the church as well as eternal life. A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. So too, a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. The next day he took out two denarii[c] and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’ “Which of these three do you think was a neighbor to the man who fell into the hands of robbers?” The expert in the law replied, “The one who had mercy on him.” Jesus told him, “Go and do likewise.” – Luke 10: 30-37

The West Nave Triptych

This left panel show the thieves leaving the scene of the robbery with their ill-gotten gains. In the hand of the robber on the right is the bag of booty gotten from their victim. The robber on the left is holding a club and looks like he is ready to continue to do bodily harm. This parable was one of the most popular in medieval art. The allegorical interpretation was often illustrated, with Christ as the Good Samaritan. Accompanying angels were sometimes also shown. The parable has inspired painting, sculpture, satire, poetry, and film. The colloquial phrase "good Samaritan", meaning someone who helps a stranger, derives from this parable, and many hospitals and charitable organizations are named after the Good Samaritan.

On the right pane of the triptych are the priest and the Levite who walked by the victim and did not give him aid. Levites are decedents of Levi, the son of Jacob and Leah. They were set apart from other Hebrews as they followed Moses commands during the exodus from Egypt. So he stood at the entrance to the camp and said, “Whoever is for the LORD, come to me.” And all the Levites rallied to him. – Exodus 32: 26 Levites were set apart and were caretakers for the priests and the tabernacle (ark). During the temple period, with the ark permanently in Jerusalem and in view of their numbers, the Levites were given additional responsibilities as officials, judges, gatekeepers, and musicians, all of which assisted the priests.

The Celtic cross

The Celtic cross is a form of Christian cross that emerged from Britain and Ireland in the Early Middle Ages (6th to 10th Centuries A.D.). A Celtic cross is defined by the ring (or nimbus) around the intersection of the arms and stem of the Latin cross. Scholars continue to debate its exact origins, the image was revived in the 19th century during the Celtic Revival. It was then that the name “Celtic cross” became standard. There are a number of theories as to its origin in Ireland and Britain. Some scholars consider the ring a holdover from earlier wooden crosses, which may have required struts to support the cross arm. Others have seen it as deriving from indigenous Bronze Age art featuring a wheel or disc around a head, or from early Coptic crosses based on the ankh. Other scholars believe that ring represents the celestial sphere developed by early Christian theologians. Popular legend in Ireland says that the Celtic cross was introduced by Saint Patrick though there are no examples from this early period. It has often been claimed that Patrick combined the symbol of Christianity with the sun cross to give pagan followers an idea of the importance of the cross. By linking it with the idea of the life-giving properties of the sun, these two ideas were linked to appeal to pagans. Other interpretations claim that placing the cross on top of the circle represents Christ's supremacy over the pagan sun. The Latin or simple cross (no ring) became a common Christian symbol in the 2nd century. During that time Christians were called crucis religiosi, Latin for “devotees of the Cross”. The Methodist emblem of the Latin cross and flame reflects the merger of the Methodist Church and the Evangelical United Brethren Church in 1968. Following more than two dozen conceptualizations, a traditional symbol—the cross—was linked with a single flame with dual tongues of fire. The resulting insignia is rich in meaning. It relates The United Methodist church to God through Christ (cross) and the Holy Spirit (flame). The flame is a reminder of Pentecost when witnesses were unified by the power of the Holy Spirit and saw "tongues, as of fire" (Acts 2:3).

The Chancel Symbols

The symbols in the front of the sanctuary represent the 12 disciples. Each of the circular symbols is made of Italian glass mosaics.

Jesus called his twelve disciples to him and gave them authority to drive out impure spirits and to heal every disease and sickness. These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; Simon the Zealot and Judas Iscariot, who betrayed him. – Matthew 10:1-4

The Chancel Symbols

John John is represented by this chalice and serpent. Early writers state that an attempt was made to slay this disciple by giving him a poisoned chalice. Tradition claims that John was the only disciple to die a natural death.

John played a leading role in the early church at Jerusalem. He was the son of Zebedee, a Galilean fisherman, and Salome. John and his brother James were among the first disciples called by Jesus. In The Gospel According to Mark, he is always mentioned after James and was no doubt the younger brother.

Judas Iscariot Judas was the treasurer of Jesus’ disciples, keeping the communal purse. Judas betrayed Jesus to the authorities. He is represented by this symbol of coins and by the noose, which represents Judas’ suicide.

Judas's epithet Iscariot, which distinguishes him from the other people named Judas in the gospels, is usually thought to be a Greek meaning "the man from Kerioth".

Peter Jesus gave Simon the name “Peter,” which is Greek for “rock.” Tradition states that he did not feel worthy to be crucified like Jesus, and so requested that he be placed on a cross with his head facing down.

Peter was considered along with James the Elder and John as pillars of the Church (Galatians 2:9). Paul affirms that Peter had the special charge of being apostle to the Jews, just as he, Paul, was apostle to the Gentiles.

The Chancel Symbols

Andrew Andrew is one of the first evangelists, rushing to tell his brother Simon about Jesus. Tradition states that Andrew was crucified on a cross of this saltire design while preaching the gospel in Greece, because he did not feel worthy to be crucified on the same type of cross as Jesus.

Andrew was one of the four disciples who came to Jesus on the Mount of Olives to ask about the signs of Jesus' return at the "end of the age" (Mark 13:30).

James the Lesser James “the Lesser” reportedly received this name because he was shorter and younger than James who was the brother of John. Tradition states that he was pushed from the top of the temple, then stoned, and his dead body sawn into pieces.

James the Lesser was present with the 11 apostles in the upper room of Jerusalem after Christ ascended to heaven. He may have been the first disciple to see the Jesus resurrected.

Nathanael Bartholomew

Philip brought his friend, Nathanael, to Jesus. Bartholomew is Nathanael’s last name. Some sources have him preaching as far away as Cicilia, Armenia, and India. Hippolytus states that he was seized by the governor, flayed and his dead body was decapitated with a scimitar— three knives symbolize the manner of his death.

Bartholomew was always regarded as a scholar, and held great interest in law and the prophets.

The Chancel Symbols

Thomas

Thomas was the skeptic among the disciples and initially refused to believe in the resurrection. This carpenter’s square represents the belief that Thomas preached the gospel in India where he erected a little church with his own hands.

Thomas is traditionally believed to have sailed to India in AD 50 to spread the Christian faith, and is believed to have landed at the port of Muziris, (modern-day North Paravur and Kodungalloor in modern-day Kerala state) where there was a Jewish community at the time.

James the Elder

James is described as one of the first disciples to join Jesus. Three pilgrim’s purses represent James the Elder’s travels for the gospel.

The son of Zebedee and Salome, James is styled "the Elder" or sometimes “the Greater” to distinguish him from the Apostle James "the Lesser". He was the brother of John, another disciple, and probably the elder of the two.

Philip

Just as Judas handled the money, so Philip saw to it that the disciples had food. The breadbasket represents his practical care for Jesus and the twelve disciples.

Of the four Gospels, Philip figures most prominently in the Gospel of John. Jesus is asked by Philip on how to feed the 5,000 people. Philip is also described as coming from the same town as Peter and Andrew.

The Chancel Symbols

Matthew

Matthew was a tax collector for the Roman Empire—a profession scorned among the people of his day as collaborating with the enemy. Matthew is represented with three money bags.

After joining the disciples, Matthew invited Jesus home for a feast. On seeing this, the Scribes and the Pharisees criticized Jesus for eating with tax collectors and sinners. This prompted Jesus to answer, "I came not to call the righteous, but sinners to repentance." (Mark 2:17)

Jude Thaddeus

Because of his extensive missionary travel, probably by boat, Jude is given this symbol of a sailboat with a cross on the mast. He was a tireless evangelist, sharing the good news on his journeys.

Tradition holds that Jude preached the Gospel in Judea, Samaria, Idumaea, Syria, Mesopotamia and Libya.

Simon the Zealot

Simon was the companion of Jude on many of his missionary tours. He may have been called “the Zealot” because of his political or religious views. The most familiar symbol is a book on which lies a fish—a symbol given him because he was a great “fisher of men.”

According to tradition, Simon the Zealot traveled to Egypt and evangelized to the inhabitants of an unknown region of the Roman province. He later accompanied the Apostle Jude to Persia where he died and became a martyr.