christian history

by

James and Ella Russell Window and Good Shepherd Window

(Author’s note: This is the manuscript for my message on August 12, 2018 at FUMC Winnfield and is the tenth in my “Windows to the Soul” sermon series expounding on the Christian symbolism present in our church buildings and sanctuary windows at FUMC Winnfield. My sources are listed at the end. Much of this information is from “FUMC Winnfield: Christian Symbolism and History” published in 2012. I decided to publish in case some were absent and would like to read my message.)

I. Introduction

Over the last weeks we have been looking at the reminders of God all around in the symbolism of our church building and stained glass windows.  Today we come to window number 9 in memory of James and Ella Russell and window number 10 in memory of Mr and Mrs N.M. Jackson.

II.  Body

A. Balcony Cross

IMG_2770Window Number Nine (in memory of James and Ella Russell) in the Balcony is divided by the cross, seen more distinctly from the outside of the church, is a contrast in its simplicity and carries out the arched theme seen throughout the sanctuary.

James G. Russell, Sr was born June 15, 1879 in Blanchard, Isabella County, Michigan.  He died Oct 11, 1967 (aged 88) in Winnfield.

His obituary reads: Jame G. Russell, Sr., 88, retired accountant of Winnfield, died at 11:35 p.m. Wednesday, October 11, 1967 in a local hospital after a lengthy illness.  The deceased was a native of Blanchard, Michigan, but moved with the Tremone Lumber Company to Winnfield 65 years ago. For the past several years he was employed as bookkeeper for a local wholesale grocery.

Mr. Russell was an active member of the First Methodist Church where he served on the board of stewards for many years. He had taught Sunday School classes, all ages ranging from 6 to 60 years.

Funeral services were conducted in First Methodist Church with Rev. Richard Walton russell 2officiating, assisted by Rev. R. H. Staples and Rev. Edgar Dufrense. Survivors include three sons, J. G. Russell, Jr., of Winnfield, Lawrence Russell of Alexandria, and Donald Russell of Bossier City; three daughters, Mrs. Max Allen of Winnfield, Mrs. Clyde Corley, Bastrop, and Mrs. Charles Dark of Cleveland, Texas; 10 grandchildren and 13 great grandchildren.[i]

Clara Ella Gibson Russell was born Feb 22, 1886.  She died Dec 6, 1954 (aged 68).  She is buried in Winnfield Cemetery.[ii] Rusty and Ellen Russell are James and Clara’s grandchildren.

All of the windows are beautiful, but this is window is one of my favorites.  It is the most visible window to me from the pulpit while being hidden from many of you in the pews.  It’s simple image of the cross is a reminder to me to always center what I do and say on Jesus and what he has done for us.

As many of you know, I was not raised a Methodist.  I did not set foot in a Methodist church until I was in college. When I was deciding if I wanted to be a Methodist and was called to be a United Methodist pastor, a man named Dan Solomon was the Bishop in Louisiana from 1996-2000.  I met with Bishop Solomon in his office in Baton Rouge and we had an honest and fruitful conversation.  It is one of the reasons I am standing here this morning.

Bishop Solomon was an excellent preacher and many of the times I heard him speak, he reminded his listeners to “keep the main thing, the main thing.”  The Russel window is a constant reminder to me to keep Jesus and the cross the main thing in my life and preaching, that, like the arched theme and cross, I might point others to Jesus.

The lone sheep window in the stairwell near the Sanctuary in honor of James’ son, Jim.  This window was made by Betty Lawson’s sister and was given by the church and the community in October of 1993 for Jim’s 80th birthday.  The Russell windows reminds us of their faith, to keep the main thing the main thing, and to point others to Jesus.

B.Good Shepherd Window

IMG_2768Window Number Ten, lighted throughout the night, depicts Christ as the good shepherd. Recalling the beautiful passages of Psalms 23, we see the depth of Christ’s words, “I am the good shepherd. The good shepherd lays clown his life for the sheep.” (John 10:11). The life of service that Jesus lived and his sacrificial death have inspired the figure of a stalwart young man carrying a lamb.  On the walls of the catacombs of Rome where the early Christians went to escape the Roman soldiers. there is found over 150 times the picture of the shepherd, reminding the faithful scattered sheep of their Good Shepherd whose care was unfailing at all times.

The good shepherd window is in memory of Mr. and Mrs. N.M. Jackson.  Napoleon M. Jackson was born Feb 16, 1870 in Ruston.  He died Jun 4 ,1939 (aged 69) in Winnfield.  He is buried in the Winnfield Cemetery.

His obituary reads: N. M. Jackson, 69, prominent citizen of Winnfield, died suddenly img_1773.jpegSunday morning at about 4:30 as he was about his usual task of caring for his dairy cows. His grandson, Harold DeBray, who assists him during vacation time, seeing milk flowing down the hallway of the barn, went to see the cause and found Mr. Jackson dead.

Mr. and Mrs. Jackson moved to Winnfield in November, 1909, coming from the old Jackson farm near Ruston, where Mr. Jackson was born and reared. Here they reared and educated their family, taking an active part in the religious and civic life of the community.  Mr. Jackson had been a member of the Methodist Church since a youth and had been a member of the Woodmen of the World for many years.

Last rites were conducted from the Methodist Church Monday morning with the pastor, Rev. G. A Morgan, officiating. He was assisted by the Rev. Alwin Stokes, pastor of the First Presbyterian Church, and Rev. W. T. Strain, Baptist minister of Simsboro.  The floral offering, coming from friends throughout the state, was one of the largest ever witnessed in Winnfield, attesting to the esteem in which the family is held.  Published in The Winn Parish Enterprise (Winnfield, LA), June 8, 1939[iii]

Ella McIntosh Jackson was born Mar 23, 1874 in Waxahachie, Texas.  She died Nov 25, 1960 at the age of 86 in Winnfield.

img_1766.jpegHer obituary reads:  Mrs. N. M. Jackson, 86, died at a local hospital early Friday morning, November 25, 1960. She had been in failing health for the past two years.  Last rites were conducted at the First Methodist Church with the pastor, Rev. R. H. Staples, officiating. He was assisted by Dr. W. L. Holcomb of the First Baptist Church and by Rev. P. M. Carraway of Shreveport, former pastor of Winnfield. Burial was in the Winnfield Cemetery under direction of Southern Funeral Home.

The deceased was the former Miss Ella Olyce McIntosh, born in Waxahachie, Texas, on

IMG_6556

Mr. and Mrs. N.M. Jackson

March 27, 1874. She was active in the religious and civic life of Winnfield and took a leading part in various clubs and groups. Mrs. Jackson was a charter member of the Methodist WSCS and served as its president for four years. She was also a charter member of the Readers Review Club, the Garden Club, and Methodist Orphanage Society, of which she served as president many years. Other organizations of which she was a charter member included the P. T. A., and the Delphians.

Mr and Mrs Jackson had six children.  They are the grandparents of John Glen Jackson and great grandparents of Jan Shell Beville and Fran Shell Walton.  Published in The Winn Parish Enterprise News-American Winnfield, LA), December 1, 1960[iv]

The most represented image in catacomb art is of Christ as the Good Shepherd. In the ancient world sheep provided wool, milk, cheese and meat and the shepherd of the sheep was the person who led the sheep to good pastures, risked his life to protect them from wild animals, gave help to the sheep who were injured, kept an accurate account of them, looked for those who were lost and made sure they were safe at night

The kings of Israel were expected by God to be shepherds of His people (II Samuel 5:2) and the New Testament word for “pastor” from the Latin pastorem literally means “shepherd.  The sculptures and images are meant to evoke passages in Scripture about Christ as the shepherd who goes after the lost sheep, finds it and brings it home as well as the shepherd who protects, pastures and lays down his life for his flock:

In John 10:11-15 Jesus says 11 “I am the good shepherd. The good shepherd lays down his life for the sheep. 12 The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away—and the wolf snatches them and scatters them. 13 The hired hand runs away because a hired hand does not care for the sheep. 14 I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father. And I lay down my life for the sheep.  The early Christians used the Biblical metaphor of the Good Shepherd to show the redeeming work of Christ and of His care for believers—Jew AND Gentile.[v]

If you are like most people today, chances are you do not know any shepherds. Think about their job. First, to better understand the purpose of a shepherd during the times of Jesus, it is helpful to realize that sheep are utterly defenseless and totally dependent upon the shepherd. Sheep are always subject to danger and must always be under the watchful eye of the shepherd as they graze. Rushing walls of water down the valleys from sudden, heavy rainfalls may sweep them away, robbers may steal them, and wolves may attack the flock. David tells how he killed a lion and a bear while defending his father’s flock as a shepherd boy (1 Samuel 17:36). Driving snow in winter, blinding dust and burning sands in summer, long, lonely hours each day—all these the shepherd patiently endures for the welfare of the flock. In fact, shepherds were frequently subjected to grave danger, sometimes even giving their lives to protect their sheep.[vi]

A shepherd tended his flock day and night. He would gather the sheep into a sheepfold at night for their protection. The sheepfold was a pen, a cave, or an area backed by stone walls. Since there were no doors, the shepherd would often sleep or sit in the opening, ready to guard his sheep from harm.

The good shepherd was different than a hired hand who might run away in the face of danger.  The good shepherd would stay and defend them. He had a genuine loving concern for what belonged to him. In chapter 10, Jesus illustrates how the shepherd cares for his flock, protecting them from weather, thieves, and predatory animals. He loved and shielded them and if necessary, he would lay down his life for them. [vii]

A shepherd knows his sheep well. There is a personal relationship between Jesus and his followers. Jesus knows each of us by name. On the other hand, we respond to his voice and do not follow the voice of strangers who may lead us to harm.  When Jesus gave Peter the responsibility of leading his Church, he again used shepherd imagery. He told Peter, “Feed my lambs. . . . Tend my sheep. . . . Feed my sheep” (John 21:15-17).  The image of shepherds is that they are kind, loving, patient, strong, and self-sacrificing. They are a good image for Jesus. And sheep, who can be rather stupid and foolish creatures, are a good symbol for us![viii]  The good shepherd window reminds us that Jesus is the good shepherd who laid down his life for us.

III. Conclusion

We love our stained glass windows and we should.  But what do people see in us?  Does the light of Christ shine through us?  The balcony cross reminds us of the Russell family and to keep Jesus the main thing.  The good Shepherd window reminds us of the Jackson family and that Jesus is the good shepherd who lays down his life for us.  The question is will we allow the light of God to shine through us as brightly as it does these windows?

[i] https://www.findagrave.com/memorial/58955130/james-g.-russell

[ii] https://www.findagrave.com/memorial/27341643/clara-ella-russell

[iii] https://www.findagrave.com/memorial/54395312/napoleon-m.-jackson

[iv] https://www.findagrave.com/memorial/54395075/ella-jackson

[v] https://earlychurchhistory.org/christian-symbols/symbol-of-christ-as-good-shepherd/

[vi] https://www.gotquestions.org/Good-Shepherd.html

[vii] https://www.allaboutjesuschrist.org/jesus-the-good-shepherd.htm

[viii] https://www.loyolapress.com/our-catholic-faith/scripture-and-tradition/jesus-and-the-new-testament/who-do-you-say-that-i-am-names-for-jesus/the-good-shepherd

by

Carolyn Sue Smith Window (Lyre-Dove with Olive Branch and Ark- Lamb on Book of Seven Seals)

IMG_2741(Author’s note: This is the manuscript for my message on August 5, 2018 at FUMC Winnfield and is the ninth in my “Windows to the Soul” sermon series expounding on the Christian symbolism present in our church buildings and sanctuary windows at FUMC Winnfield. My sources are listed at the end. Much of this information is from “FUMC Winnfield: Christian Symbolism and History” published in 2012. I decided to publish in case some were absent and would like to read my message.)

I. Introduction

Over the last weeks we have been looking at the reminders of God all around in the symbolism of our church building and stained glass windows.  Today we come to window number 8 in memory of Carolyn Sue Smith.

Carolyn Sue Smith was born March 23 1939 in Winnfield.  She died Sep 6 1950 (aged 11) in Winnfield.  She is buried in the Winnfield Cemetery.

Her obituary reads: Tragedy struck suddenly this week in Winnfield with the untimely death of Carolyn Sue Smith, 11 year old daughter of Mr. and Mrs. Troy Smith. Carolyn became very ill Tuesday afternoon at her father’s store, the Jitney Jungle supermarket, and was taken to a local hospital, where she died at 2:45 a.m. Wednesday.

Funeral services were conducted at the First Methodist Church with the pastor, Rev. P. M. Caraway, the former pastor, Rev. Fred S. Flurry, of Hammond,, and Rev. Alwin Stokes, officiating. The Methodist choir sang, “Lead, Kindly Light.”

Carolyn was born in Winnfield on March 23, 1939 and had lived here all her life. She was in the sixth grade in Winnfield School, where she was especially interested in science and math and did excellent work in this field.  She was everyone’s friend, having a sweet disposition and a habit of being kind to everyone. Her classmates loved her and showed this by electing her to several positions of honor in her classes.

She was a member of the elementary chorus and the band at school, and was a member of the Girl Scouts. She was active in the Junior Department of the Methodist Church and was a member of the Methodist junior choir.  Surviving, besides her parents, are one brother, Troy Lynn; her grandparents, Mr. and Mrs. F. O. Lattier, Winnfield, and Mr. and Mrs. J. L. Smith, Timpson, Texas.[i]

Carolyn was the sister of Troy Lynn Smith- Missy Smith’s husband. She had an Aneurysm upstairs at the store and died next day.  Died Sept 6 on Missy’s birthday, whom she had just met. It was a tragedy that affected their family for many years to come.  But even in her few years on this earth, she seems to have made a positive impact on those around her.  We remember and celebrate her short life, as well as the beautiful gift of this window in her memory.

II. Body

A: Lyre

IMG_2733The lyre again represents praise or worship. Psalms 33:2 reads, “Praise the Lord with the lyre, make melody to Him with the harp of ten strings!”

The lyre dates from before the Bronze Age (400-3200BC) and may have evolved from ancient harps.  “The fundamental difference between a lyre and a harp, is that in a harp, the strings enter directly into the hollow body of the instrument, whereas on a lyre, the strings pass over a bridge, which transmits the vibrations of the strings to the body of the instrument – just as on a modern guitar.”  Concerning the number of strings, each lyre varied in design. Typically there were three, four, seven and sometimes ten strings, each representing certain patterns of frequency (sound) considered appropriate in the design of the instrument i.e. meaning and purpose of the communication.[ii]

The ancient Hebrews had two stringed instruments, the “kinnor” (harp) and the “nebel” (lyre).  In both instruments the strings were set in vibration by the fingers, or perhaps by a little stick, the plectrum (as Josephus says). The strings were made of gut, metal strings not being used in olden times. The body of the instrument was generally made of cypress (II Sam. vi. 5) or, in very precious instruments, of sandalwood (I Kings x. 11; A. V. “almug”).

The kinnor and nebel are often mentioned together. As in the case of all instrumental music among the Hebrews, they were used principally as an accompaniment to the voice. Instruments were used on joyous occasions, such as banquets and festive processions (Gen. xxxi. 27; I Sam. x. 5; II Sam. vi. 5; Isa. v. 12), and especially in the Temple service (Ps. xxxiii. 2, xliii. 4; Neh. xii. 27; I Chron. xvi. 5); here also in accompaniment to songs of praise and thanksgiving (I Chron. xvi. 16; II Chron. v. 12; Ps. xxxiii. 2, lvii. 9, lxxi. 22). They were never used on occasions of mourning (Isa. xxiv. 8; Ezek. xxvi. 13; Lam. v. 14; Ps. cxxxvii. 2; Job xxx. 31). The nebel, the lyre, seems to have been reserved exclusively for religious occasions (Amos v. 23; Ps. cxliv. 9). In connection with secular events (Amos vi. 5; Isa. xiv. 11), its use appears to have been regarded as unseemly and profane. It is evident from the Old Testament that the lyre could be played while the performer was walking (I Sam. x. 5; II Sam. vi. 5; Isa. xxiii. 16); hence they must have been easy to carry.[iii]  The lyre reminds us of the joy of music and praising God through song.

B:  Dove with Olive Branch and Noah’s Ark

IMG_2735The dove with olive branch is a symbol of peace. When Noah’s ark is used, it stands for salvation or more particularly the salvation which the Church affords. Thus it is often used as a symbol of the Church.

We already examined the symbolism of the dove on two prior windows, so this morning I’m going to focus on what Noah’s Ark Represents. This morning we shall examine briefly certain aspects of the story of Noah’s ark and how it relates to Christ. If we fail to see Christ in the story of Noah’s ark, we miss the point.  The image of Christ portrayed in the Ark offers many parallels.

-The ark was constructed of wood.  The cross upon which Jesus died was constructed of wood.

-Noah was instructed to make a single door in the side of the Ark; it was the only entrance into the Ark, and access was controlled by God.  Likewise, Jesus said that He is the door, and that no one comes to the Father except through Him.

-The Ark carried all of its passengers safely to the destination that God had prepared for them.  Jesus said:  I go to prepare a place for you.  And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John 14:1-3)[iv]

-The word Noah means rest or comfort. Christ is our comfort and rest (Heb 4:4-11).

-Noah built the ark according to God’s revelation, not his own wisdom or imagination (Gen 6:15). This is symbolic of Christ and Christ’s workers, building the church according to God’s plan and not their own plan (Matt 16:18, John 6:38, 1 Cor 3:10-15, Eph 2:20-22).

-The dimensions of the ark was 300 cubits long, 50 cubits wide, and 30 cubits high (Gen 6:15).  We lose the significance of these measurements when we translate them into English dimensions. The number 3 signifies the Trinity (Matt 28:19). The number 5 signifies the creation (four, Rev 4:6-9) plus God (one). 5 (four plus one) is creation in God, or strengthened creation. God created humans with 5 fingers, 5 toes and 5 senses (hear, see, smell, taste, touch).

-Like Christ, the ark was for the salvation of all living things, not just mankind (Col 1:20).[v]  Pictures depicting the ark can even be found in the catacombs where the early Christians gathered.[vi]  Noah was saved from the water, but through the waters of baptism we are saved.  The dove with olive branch and Noah’s ark reminds us God’s salvation through the ark and through Jesus.

C: Lamb on book of seven Seals

IMG_2738According to John 1:29, when John the Baptist saw Jesus, he said, “Behold, the Lamb of God.” This and a similar statement in John 1:36 have brought into being two of our most meaningful symbols of Jesus Christ. One form of this symbol shows a lamb reclining on the Book of the Seven Seals mentioned in Rev. 5:1. The Easter banner symbolizes Christ’s victory over death.

The lamb represents Jesus. A lamb summed up all the sacrifices of the Old Testament.  A lamb was described it as “the theological shorthand for all the sacrifices of the Old Testament.” This lamb showed the evidence of having been killed, yet it was alive! Here is Jesus, the One spoken of in prophecy; He is a man, yet sinless; He has been crucified and has been resurrected! Death could not hold Him! He is worthy to break the seals and shower blessings upon the human race by redeeming it.  A lamb is the epitome of weakness. As the Lamb of God, Jesus portrayed perfect weakness – He did nothing in His own power; He remained on the cross and died for His enemies!

What do the seals signify? Only the Lamb, whose very life has overcome death, is worthy to open the seals and to redeem humanity. [vii]  This seems to be an appropriate end to the windows ringing our sanctuary, for this window panel, more than any other, looks toward the victorious second coming of Christ when the lamb shall become the lion of Judah.  The lamb reminds us of the sacrifice of Jesus and that he is coming again.

III.  Conclusion

We love our stained glass windows and we should.  But what do people see in us?  Does the light of Christ shine through us?  The lyre reminds us of the gift of music and the songs of praise to the Lord. The dove and Noah’s ark remind us of God’s salvation through Noah and Jesus. The lamb and the seven seals remind us of Jesus’ sacrifice and the day when he will return.  The short life of Carolyn Sue Smith reminds us that there are no guarantees in life and that we can impact lives in only a few short years.    The question is will we allow the light of God to shine through us as brightly as it does these windows?

[i] https://www.findagrave.com/memorial/59211940/carolyn-sue-smith

[ii] https://designconsciousness.blogspot.com/2017/01/the-significance-of-lyre.html

[iii] http://www.jewishencyclopedia.com/articles/7266-harp-and-lyre

[iv] http://www.icr.edu/what-noahs-ark-represents

[v] https://www.talkjesus.com/threads/the-significance-of-noahs-ark.49679/

[vi] https://earlychurchhistory.org/christian-symbols/the-deluge-as-a-biblical-symbol/

[vii] http://www.thegoodseed.org/insights/revelation5.html

by

Elizabeth Tannehill Window-Wheat/Christmas Rose/Cross with Anchor and Bible)

(Author’s note: This is the manuscript for my message on July 22, 2018 at FUMC Winnfield and is the seventh in my “Windows to the Soul” sermon series expounding on the Christian symbolism present in our church buildings and sanctuary windows at FUMC Winnfield. My sources are listed at the end. Much of this information is from “FUMC Winnfield: Christian Symbolism and History” published in 2012. I decided to publish in case some were absent and would like to read my message.)

  1. Introduction

Over the last weeks we have been looking at the reminders of God all around in the symbolism of our church building and stained glass windows.  Today we come to window number 6 in memory of Elizabeth Tannehill.

tannehill 1Marie Elizabeth Sellinger Tannehill was Born Jan 3 1859 DEATH Jan 4 1891 (aged 32) BURIAL Jerusalem Cemetery on Hwy 84 west of Winnfield.  She was married to Richard Lafayette Tannehill who was said to be a large man (over 6 foot 4 inches) and was a farmer, timberman and politician north of Winnfield.  The Winn Parish history book reports that Richard was the Sheriff of Winn Parish from 1874 to 1884.  In 1892, he ran for Governor of Louisiana on the Populist ticket and won Winn Parish with 1,001 votes.  He was the first elected mayor of Winnfield in 1898.  Elizabeth and Richard had 8 children: George Milton Tannehill 1877–1940, Herbert N Tannehill 1879–1961, Clarence Eugene Tannehill 1881–1963, Richard Lafayette Tannehill 1884–1929, Ena Tannehill 1886–1895, Lena Tannehill Pace 1886–1976, Elizabeth Tannehill Walsh 1888–1977, Ella May Tannehill Hardtner 1890–1980.  Their 7th child, Elizabeth Tannehill Walsh, often called Bessie, was Don Walsh’s grandmother.  The only known relatives of Elizabeth Tannehill active in our church is Don’s widow, Shirley Walsh.[i]  After Marie Elizabeth died, Richard Tannehill remarried Lula Dee Long and they had ten more children.[ii] Richard and Lula are buried together in Winnfield City Cemetery.  While we don’t have any church records from that era, I’m told that Elizabeth was a member of the Methodist Church.  We are unsure if Richard was a member of the Methodist Church.

tannehill 2As I was doing my research I wondered why Elizabeth was buried west of town while Lula and Richard are buried in the Winnfield Cemetery.  Donovan Hearne Walsh writes this on genealogy.com.  “Richard Lafayette’s parents (David & Nancy) came to Winn Parish with them. Three sons died at Tannehill, as did Nancy, and were buried there. Later, the cemetery was moved to Jerusalem Cemetery at the request of the area’s first railroad (Arkansas railroad, later Rock Island RR). At that time period the public wanted railroad transport desperately and accommodated their wishes. These graves were put in one grave marked “Grandmother.” A Nancy M. T. marker was added later. R. L. Tannehill made this move and his remaining brother, Louis Monroe T., objected causing a large disagreement. :.M.T. is buried at Winnfield Cemetery, as is R.L.T. -Donovan Hearne Walsh[iii].  The move of this cemetery for the railroad explains why Elizabeth is buried west of Winnfield.  The Tannehill’s have left us a rich history of service to God, state, and community as well as a wonderful gift in this beautiful window.

2. Body

A: Wheat

img_2710.jpgJesus said, “I am the bread of life.” Heads of wheat symbolize bread, and the Holy Communion. Also the wheat represents the good crop, the faithful, and the tares are the weeds, the wicked. (Matt. 13).

Perhaps more than any other grain, wheat has established a reputation as both a culinary staple and a cultural symbol. It has been cultivated since the very beginning of human history, and today is one of the most widely grown crops on earth. In the ancient world, wheat was a symbol of abundance, life, and fertility.  Wheat has also served as an emblem for deities associated with these notions, such as the Roman goddess of agriculture, Ceres, gives us the word “cereal”, which in its original usage referred to grains.

Wheat is associated with rebirth and resurrection. This is due to the grain’s nature; when wheat sprouts from the soil after the barren season and grows into the mass of stalks that will feed the people throughout the year, it’s easy to see the phenomenon as new life emerging from the throes of death. In Christianity, the resurrection aspect of wheat is also on display, albeit more subtly. The Eucharist, the bread that becomes the body of Christ during communion, is sometimes represented as wheat, or paired artistically with grapes, symbolizing the wine of communion (i.e. the blood of Christ).[iv]

Wheat also plays a prominent part in one of Jesus’ parables in Matt. 13:24 Jesus told them another parable: “The kingdom of heaven is like a man who sowed good seed in his field. 25 But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. 26 When the wheat sprouted and formed heads, then the weeds also appeared. 27 “The owner’s servants came to him and said, ‘Sir, didn’t you sow good seed in your field? Where then did the weeds come from?’ 28 ” ‘An enemy did this,’ he replied. “The servants asked him, ‘Do you want us to go and pull them up?’ 29 ” ‘No,’ he answered, ‘because while you are pulling the weeds, you may root up the wheat with them. 30 Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.’ ” (NIV)

In Matthew 13:24-30, we find a parable of Jesus explaining the kingdom of God.  In this parable Jesus is calling into question the customary practice of pulling tares, or weeds, out of a crop. [v]   In this parable, wheat represents believers instead of the “weeds” or “tares”, which represent unbelievers. Wheat may also be used to represent the bread in Holy Communion and, further, the Body of Christ.

Wheat is also mentioned in John 12:23 Jesus replied, “The hour has come for the Son of Man to be glorified. 24 I tell you the truth, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. (NIV)

Then in John 6:48 Jesus says I am the bread of life. 49 Your forefathers ate the manna in the desert, yet they died. 50 But here is the bread that comes down from heaven, which a man may eat and not die. 51 I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world.” (NIV)[vi]  The wheat reminds us of Jesus’ parables, rebirth, resurrection, and the bread of life Jesus Christ.

B: Christmas Rose

IMG_2715The Christmas Rose represents the Nativity of our Lord. Deep significance is derived from its survival through the centuries’ in spite of snow and storms. It blooms just at Christmas time.

The Christmas rose, Helleborus niger, is, ironically, not even a rose but a member of the buttercup family. It gets the common name, Christmas rose from its resemblance to wild roses with its large flat flowers on short stems, it produces white and occasionally pink flowers standing around 9-12 inches in height. Its natural habitat can be found up in the mountainous regions of Switzerland, Bavarian Germany, Austria, Northern Italy and Croatia but can grow in any well drained garden soil and is hardy even in the most shaded of areas. It is a true Christmas plant as it flowers in the depths of winters to early spring but don’t pick it as it is highly poisonous and even touching it can cause skin irritations.

The Christmas rose is heavily associated with Christianity and the birth of Christ throughchristmas rose 2 a little Sheppard named Madelon. As Madelon tended to her sheep one cold and wintry night, Wise Men and shepherds passed by Madelon’s snow-covered field bearing gifts for the Christ Child. Following, Madelon saw the Magi present gold, myrrh and frankincense to the baby…even the humble shepherds had brought fruits, honey and doves to give to the babe…but Madelon had nothing, not even a simple flower for the Newborn King. Standing outside the stable where Jesus had been born, poor Madelon wept, wishing that she had a gift she could carry to the infant. A watching Angel, taking pity on Madelon, caused the snow at the feet of the small girl feet to vanish, thus revealing a most beautiful white flower whose petals were tipped with pink, formed by the Angel from the tears which had fallen from the eyes of the little shepherdess. Overjoyed, Madelon presented her gift at the manger of the baby Jesus…her gift of the Christmas Rose.[vii]  A lovely legend of the spirit of Christmas for a beautiful flower.[viii]  By tradition, the Christmas Rose should be planted by the door in order that it might welcome Jesus Christ into the home.[ix]

One subspecies of the Christmas rose blooms at the abbey in England believed by some to have been established by St. Thomas. There is a source that claims it blooms near the calendar date of 6 January. This date had been Christmas Day under the old Julian calendar. So when Christmas Day under the new calendar came around and the flower did not bloom, it was such a frightful omen that England did not adopt the Gregorian calendar at that time in 1588; adoption had to wait until 1751.[x]

The Christmas Rose reminds me of one of my favorite Advent hymns, a German hymn translated into English titled Lo, How a Rose E’er Blooming.  The hymn’s origins may be traced back to the late 16th century in a manuscript found in St. Alban’s Carthusian monastery in Trier in the original German, “Es ist ein Ros entsprungen.” The original stanzas (sources list at least 19 and as many as 23) focused on the events of Luke 1 and 2 and Matthew 2. The origin of the image of the rose has been open to much speculation. For example, an apocryphal legend has it that on Christmas Eve, a monk in Trier found a blooming rose, maybe a Christmas rose, while walking in the woods, and then placed the rose in a vase on an altar to the Virgin Mary.[xi] The original verse had 23 stanzas, our hymnal has 3, and the version that I’m going to play for you has 2 verses. If you would like to follow along, you’ll find the hymn on page 216 of our hymnal. Lo, How a Rose E’er Blooming The Christmas Rose reminds us of the gift of Jesus at Christmas and the legend of a little shepherd girl’s gift to the newborn king

C: Cross with Faith Hope and love

img_2717.jpgThe Calvary Cross with the steps of Faith, Hope and Charity is also called the graded cross. The anchor at the left is a symbol of hope “sure and steadfast” (Heb. 6:19). The Bible is again pictured with the Cross. Two other books in the Protestant church call sacred associations to mind—the hymnal and The Book of Worship.

We spent quite a bit of time discussing the symbolism of Faith, hope and love, 2 weeks ago in the Wren window.  So I will hit the high points and focus on what is different in this window.

The Tannehill window features a graded cross.  The three steps leading up to this Latin cross represent the hill of Calvary or, more often, faith, hope and love.  1Cor. 13:13 And now these three remain: faith, hope and love. But the greatest of these is love. (NIV)

Faith

As in the Wren window, often when faith, hope, and charity are shown together the cross represents faith and often stands taller than the other symbols. Faith is the confidence and the strength to believe in something or someone larger than ourselves. The symbols of faith, hope and charity together in harmony remind us that God is there to help us each and every day.[xii]

Hope

The anchor represents Hope. It was a relevant popular symbol at a time when seafaring meant that a loved one may never be seen again.  At a time when danger was typical for travel, the anchor represented hope for home in this life and in the life to come.

Charity

Charity is often represented by the heart, though in our window it is symbolized by an open Bible.  Charity is a derivative of ἀγάπη (agapē), the word used by the English translation of the Bible in the 16th century.  Charity represents the idea the believers should strive to love God and to love others as God loves them. Charity symbolizes the desire to love everyone, including one’s enemies, neighbors and the poor. Charity cannot be achieved without faith and hope because charity is love for all.[xiii]  Faith, hope, and charity go together to teach us about our faith and the way that we should live.

3. Conclusion

We love our stained glass windows and we should.  But what do people see in us?  Does the light of Christ shine through?  Wheat reminds us of Jesus’ parables, rebirth, resurrection, and the bread of life Jesus Christ.  The Christmas Rose reminds us of the gift of Jesus at Christmas and the legend of a little shepherd girl’s gift to the newborn king.  The graded cross of  faith, hope, and charity go together to teach us about our faith and the way that we should live.  The Elizabeth Tannehill window reminds us of her faith and generosity.    The question is will we allow the light of God to shine through us as brightly as it does these windows?

[i] https://www.findagrave.com/memorial/7485915/marie-elizabeth-sellinger

[ii] https://www.findagrave.com/memorial/20976598/lula-dee-tannehill

[iii] https://www.genealogy.com/forum/surnames/topics/tannahill/21/

[iv] https://www.symbols.com/symbol/wheat

[v] http://shepherdsvoicemagazine.org/significant-symbolism-of-barley-and-wheat/

[vi] http://www.planetgast.net/symbols/symbolsw/symbolsw.html

[vii] http://www.novareinna.com/festive/rose.html

[viii] https://www.clareflorist.co.uk/blog/articles/2011-11-christmas-flowers-the-meaning-of-the-christmas-rose/

[ix] http://www.thegardenhelper.com/helleborus.html

[x] https://en.wikipedia.org/wiki/Helleborus_niger

[xi] https://www.umcdiscipleship.org/resources/history-of-hymns-hymn-presents-savior-as-rose-eer-blooming

[xii] https://artofmourning.com/2014/12/25/faith-hope-and-charity/

[xiii] https://www.reference.com/world-view/symbols-faith-hope-charity-e40cce894175cf56

by

Heard Window- Eagle of St John/Baptismal Font/Winged Ox of St. Luke

IMG_2363(Author’s note: This is the manuscript for my message on June 24, 2018 at FUMC Winnfield and is the third in my “Windows to the Soul” sermon series expounding on the Christian symbolism present in our church buildings and sanctuary windows at FUMC Winnfield. I tried to include my sources but my end notes did not transfer well. You’ll find the sources listed at the end. Much of this information is from “FUMC Winnfield: Christian Symbolism and History” published in 2012. I decided to publish in case some were absent and would like to read my message.)

Today we will examine Window Number three (Eagle of St John/Baptismal Font/Winged ox of St. Luke) in Honor of Mr. and Mrs. J.R. Heard.  Joseph R Heard joined FUMC October 26, 1911 by Profession of Faith.  He died March 30, 1956 when Luther Booth was Pastor.  Lena Ewing also joined October 26, 1911 by Profession of Faith.  She died January 25, 1974 when Jack Midyett was Pastor.  The obituary reads Joseph R. Heard, widely known Winnfield banker and civic leader, died March 30, 1956.  Mr. Heard, a native of Shiloh in Union Parish near Bernice, was president of the Bank of Winnfield and Trust Co. He had held that position since 1934.

Mr. Heard came to Winn Parish in 1901 as bookkeeper for a Dodson lumber company. He became vice president and treasurer of the People’s Hardware and Furniture Co. of Winnfield in 1906, a position he still held at the time of his death. In 1907 he was named cashier of the Bank of Winnfield and Trust Co., elevated to vice president in 1916, and named president in 1934.  He was treasurer of the First Methodist Church and a member of the church board of stewards. In addition to various church and civic undertakings, he had worked actively with state and southern banking associations.[i]

Lena Ewing Heard died Friday, January 25, 1974 at age 85 in the Winnfield General Hospital following a brief illness.  Mrs. Heard, the former Lena Ewing, was the widow of the late Joseph R. Heard, Sr., president of the Bank of Winnfield and Trust Co., a member of the First United Methodist Church, and a native of Texas.

The Heard’s were survived by three sons, J. R. Heard Jr., Robert Heard, and Richard C. Heard.  They are the grandparents of Dickie and Buddy Heard.  The Heard’s and their family have passed a great tradition of faithfulness to us, as well as a wonderful gift in their beautiful window.

Body

A: The eagle denotes the Evangelist, John.

IMG_2352Formerly considered to be the Apostle John, he is like an eagle soaring to the Throne of Grace. Reference to the eagle is found in Rev. 4:6-8, and Ezek. 1:10.

“Their faces looked like this: Each of the four had the face of a man, and on the right side each had the face of a lion, and on the left the face of an ox; each also had the face of an eagle.”  Ezekiel 1:10[ii]

“Around the throne, and on each side of the throne, are four living creatures, full of eyes in front and behind: 7 the first living creature like a lion, the second living creature like an ox, the third living creature with a face like a human face, and the fourth living creature like a flying eagle.” Rev 4:6-7 These scriptures from Ezekiel and Revelation are usually interpreted to represent the four gospels.  Consequently, each of the gospels has been assigned a symbol based on those scriptures.  We’ll get to all four symbols eventually but today we begin with the eagle of St. John.   St. John was one of the original twelve apostles and has been traditionally taken to be the author of the fourth gospel. The eagle is often used as a symbol representing him. The eagle goes back at least to Jerome’s Commentary on Matthew, which says it signifies “John the Evangelist who, having taken up eagle’s wings and hastening toward higher matters, discusses the Word of God” (55).[iii]  John’s Gospel begins with the “lofty” prologue and “rises” to pierce the mysteries of God, such as the relationship between the Father and the Son, and the incarnation: “In the beginning was the Word, the Word was in God’s presence, and the Word was God. He was present to God in the beginning. Through Him all things came into being, and apart from Him nothing came to be” (Jn 1:1-3). And “The Word became flesh and made His dwelling among us, and we have seen His glory: The glory of an only Son coming from the Father filled with enduring love” (Jn 1:14). The Gospel of St. John, unlike the other Gospels, engages the reader with the most profound teachings of our Lord, such as the long discourses Jesus has with Nicodemus and the Samaritan woman, and the beautiful teachings on the Bread of Life and the Good Shepherd. In John, Jesus identifies Himself as “the way, the truth, and the life,” and anyone who embraces Him as such will rise to everlasting life with Him. iv

The eagle of St. John reminds us of his gospel, his lofty teachings and language, and to rise up to meet God.

B: The baptismal font

IMG_2358“The baptismal font is a vital part of the furnishings of the sanctuary. If the font has seven sides, it represents creation; eight symbolizes the new creation-—regeneration; a circular font indicates the beginning of eternal salvation. A quadrilateral shape speaks silently of people coming from four directions.  It is seen on stained glass windows as a symbol of the regeneration of man.”

In her wonderful book, A Place for Baptism, Regina Kuehn reminds readers that the baptismal font’s shape reveals baptismal truth, and the font points to baptism’s key element, water. She invites churches to think more about baptism’s sacramental weight and “the radical nature of our baptismal promises,” than about whether the font is pretty.  “The baptistry is an abiding reminder of what we once were, what we now are, and what we shall one day yet be,” she states.

Kuehn says that putting more thought into the design of a baptismal font can “make a permanent visual imprint on our memory… Such a font will not escape our mind and memory; our one-time baptismal event then will develop into a baptismal way of life.”  Baptism celebrates becoming that new person. That is why the church’s ritual begins with putting off the old, renouncing sin and the evil powers of the world, and pledging our loyalty to Christ.

In the United Methodist Church, we also believe that in baptism God initiates a covenant with us, announced with the words, “The Holy Spirit works within you, that being born through water and the Spirit, you may be a faithful disciple of Jesus Christ.” This is followed by the sign-act of laying hands on the head, or the signing of the cross on the forehead with oil or water. The word covenant is a biblical word describing God’s initiative in choosing Israel to be a people with a special mission in the world, and Israel’s response in a life of faithfulness. The baptismal covenant calls us to a similar vocation.

Christians have also understood the baptismal covenant in light of Jesus’ baptism. At Jesus’ baptism, God said: “This is my son.” While Jesus’ relation to God as Son is unique, for Christians baptism means that God has also chosen us as daughters and sons, and knows us intimately as a parent.

So the most important things about us, our true identity, is that we are now sons and daughters of God. That is why the introduction to the United Methodist Baptismal Covenant states, “We are incorporated into God’s mighty acts of salvation and given new birth through water and the Spirit.”  The introduction also says, “Through the Sacrament of Baptism, we are initiated into Christ’s holy church.”

From the beginning, baptism has been the door through which one enters the church. It was inconceivable to be baptized without joining the fellowship of those who are committed to mature in that faith. As the “Body of Christ” in the world, baptism commissions us to use our gifts to strengthen the church and to transform the world.

You have heard people say, “I was baptized Methodist,” or “I was baptized Presbyterian,” which could mean that in baptism they got their identity papers and that was the end of it. But baptism is not the end. It is the beginning of a lifelong journey of faith. It makes no difference whether you were baptized as an adult or as a child; we all start on that journey at baptism. For the child, the journey begins in the nurturing community of the church, where he or she learns what it means that God loves you. At the appropriate time, the child will make his or her first confession of faith in the ritual the church traditionally calls confirmation. Most often, this is at adolescence or at the time when the person begins to take responsibility for his or her own decisions.

If you experienced God’s grace and were baptized as an adult or received baptism as a child and desire to reaffirm your baptismal vows, the baptismal font marks the journey in the nurturing fellowship of the caring, learning, worshipping, serving congregation.

C: The winged ox

IMG_2361“The winged ox is a symbol of patience and service.  The ox is used for St. Luke because he points out the atoning sacrifice of Christ, beginning with the sacrifice of Zachariah in the temple in chapter 1. Luke was the devoted physician of Paul who wrote the gospel of Luke, the book of Acts.”  The ox is also a symbol of sacrifice, service and strength.

Oxen were often used in temple sacrifices. For instance, when the Ark of the Covenant was brought to Jerusalem, an ox and a fatling, a cornfed animal, were sacrificed every six steps (2 Sam 6). St. Luke begins his Gospel with the announcement of the birth of St. John the Baptizer to his father, the priest Zechariah, who was offering sacrifice in the Temple (Lk 1). St. Luke also includes the parable of the Prodigal Son, in which the fatted calf is slaughtered, to celebrate the younger son’s return, and foreshadows Jesus’ sacrifice for us to forgive our sins. The winged ox reminds us of the priestly character of our Lord and His sacrifice for our redemption.

St. Luke is believed to be the author of the Gospel that bears his name as well as of the Acts of the Apostles. According to Eusebius, he was probably born in Antioch , Syria of a prosperous Greek family and was trained as a physician.  His gospel is considered the most poetic and beautiful of all. He uses the best grammar and the most eloquent and correct Greek of the New Testament. He shows Jesus not as the Jewish Messiah, but as the world’s Savior and Lord. He was a man of prayer, for this gospel is pre-occupied with the power of prayer. He had a high regard for the dignity of women for they played an important part of his writings.

Luke accompanied Paul on his second missionary journey and doubtless had the care of Paul’s health. Luke was with Paul in his last days and final imprisonment in Rome .  After writing those famous words to Timothy, “the time of my dissolution is at hand, I have fought a good fight; I have finished my course, I have kept the faith….Paul goes on to say, only Luke is with me.  What happened to Luke after Paul’s martyrdom in unsure. But according to a fairly early and widespread tradition, he was unmarried and wrote his Gospel in Greece at Boeotia , where he died at age 84.  Because the gospel which bears his name was believed to be an accurate account of the life of Christ and especially of Christ’s birth, Luke became the patron saint of notaries. The ox represents the sacrificial aspect of Jesus’ ministry and the wings remind us that the Gospel of Jesus Christ is to travel throughout the world.iv

Conclusion

People are a lot like glass.  Glass can reflect, like a mirror, or transmit light, like a window.  Our windows are at their most beautiful when they permit the light to flow through them.  The light also shows the flaws and quality of the glass.

Like glass, we need to have the light of God shining through us.  Like glass, we can merely reflect, or transmit light.  Jesus offers inner light to those who accept him.  He is the light of the world according to John 1.  We can accept the light, or reject it.  If we believe, that inner light becomes ours.

We love our stained glass windows and we should.  But what do people see in us?  Does the light of Christ shine through?  The eagle of St. John reminds us of his soaring prologue and taking the reader to the highest truths of God.  The baptismal font reminds us of the regeneration through baptism and the new beginning that baptism offers us.  The winged ox reminds us of the steadiness and service of Luke’s faith and the sacrifice that Jesus made for us. The Heard window reminds us of their faith and generosity.    The question is will we allow the light of God to shine through us as brightly as it does these windows?

[i] https://www.findagrave.com/memorial/54263776/joseph-ruffin-heard

[ii] http://www.religionfacts.com/eagle

[iii] http://www.christianiconography.info/john.html

[iv] https://catholicexchange.com/the-symbols-of-the-gospel-writers

by

Hyde Window: Cross and Vines/Dove and Light/Bible and Lily

IMG_2310(Author’s note:  This is the manuscript for my message on June 10, 2018 at FUMC Winnfield and is the second in my “Windows to the Soul” sermon series expounding on the Christian symbolism present in our church buildings and sanctuary windows at FUMC Winnfield.  I tried to include my sources but my end notes did not transfer well.  You’ll find the sources listed at the end. Much of this information is from “FUMC Winnfield: Christian Symbolism and History” published in 2012. I decided to publish in case some were absent and would like to read my message.)

I. Introduction
Stained Glass Window by Clay Crosse (1987)  That song “Stained Glass” by Contemporary Christian musician Clay Crosse was released in the summer of 1997. The final verse of the song says: There’s a stained glass window, in the soul of man, A pattern of perfection, that was made with Holy hands With the light of Heaven, pouring through each pane Truth in all its splendor, is revealed and will remain Truth in all its splendor, is revealed and will remain [1]

So it is with the stained glass windows in our sanctuary. They reveal God’s truth to us. “The WINDOWS within the sanctuary are, beginning on the left as we face the altar, windows one through three. On the right are windows four through eight, and behind us above the balcony is window number nine. Above the entrance to the educational IMG_2289.jpgbuilding is window number ten, the lovely portrait of Jesus, the Good Shepherd.
The windows are beautiful memorials to the Christian faith. Within the sanctuary we find that windows one through eight repeat the Latin cross in the upper half. The red circle behind the cross is a symbol of eternity. The bright colors are not only lovely to behold; they, too, have religious significance. Red depicts divine zeal on the day of Pentecost and refers to the blood of martyrs of the church. Green is the universal color of nature, signifying hope; gold refers to worth, virtue, the glory of God, and the Christian might. White is the symbol of the Creator”, light, joy, purity, innocence, glory, and perfection. Violet denotes mourning and penitence, humility, suffering, sympathy, and fasting. Purple is the regal color referring to the triumphal entry of the King of Kings, who was of royal (Davidic) descent, and who is the ruler of many hearts. Purple also represents penitence, referring to the purple garments put on our Lord when they mocked him (John 19:2; Mark 15:17). These colors change, varying with the light filtering through them. During the day they have a brilliant effervescence; at night, they acquire deeper, muted tones.”

Today we will examine Window Number One (Cross and Vines/Dove and Light/Bible and Lily) in Honor of Mr. and Mrs. J.M Hyde. James M Hyde came to FUMC in 1902 by Certificate of Transfer, died 2/23/55 while Luther L Booth was Pastor. According to the obituary, James, Son of the late Henry Hyde and Callie Harper Hyde of Grant Parish, Mr. Hyde came to Winnfield in 1902 to manage the M. M. Fisher Dry Goods Co., and later the Grand Leader, large mercantile firms. Shortly afterward he entered the mercantile business for himself and remained in that business until about 1935 when he retired and looked after his real estate and finance interests.

Mr. Hyde was a veteran steward in the First Methodist Church and had held every office that could be held by a layman at some time during his life. He had also been active in civic affairs, serving as a member of the Winn Parish School Board and the Winnfield board of aldermen at various times. He was a member of the Knights of Pythias.

Mrs James M Hyde came to FUMC 3/16/19, died 8/31/1958 while Rev. RH Staples was Pastor. The obituary states that she was the former Miss Addie Scarborough, native of Natchitoches, and a member of a prominent Central Louisiana family. Mrs. Hyde had been a resident of Winnfield since 1902 and a long time member of the First Methodist Church. They were survived by two children Mrs. Tracy Harrell, of Winnfield; one son, James Hyde of Natchitoches. Their daughter, Vermell, was the pianist and organist at FUMC for several years. They were the grandparents of Tracy Lee Harrel. The Hyde’s and their family have passed a great tradition of faithfulness to us, as well as a wonderful gift in their beautiful window.

II. Body
A. Cross and Vines

IMG_2305“The Latin cross is the most commonly seen cross. This is the form on which it is said our Lord was crucified. Protestants usually display it as being empty, without the body of Christ, representing Him as the risen and living Christ. The vine is referred to by Christ in John 15:5, ‘I am the vine, you are the branches.’”

The Vine Cross refers to John 15:1-2 “I am the true vine, and my Father is the vinegrower. 2 He removes every branch in me that bears no fruit. Every branch that bears fruit he prunes to make it bear more fruit.” Jesus calls himself the vine, and Christians are the branches of that vine. Even those of us without ‘green fingers’ know that it’s the branches that bear fruit. Jesus (the vine) mediates between God and man.

And we also know that fruit will grow if, and only if, the vine has roots which can deliver moisture from a rich soil. In our analogy, the root of the vine resembles the Holy Spirit. The root is unseen, but we know it’s there because the plant flourishes and bears fruit.
If we imagine God having a gardening role, nourishing the vine, then if a branch bears no fruit, the gardener cuts it away. It is good for nothing except to be consumed by the bonfire. However, if the branch bears fruit then the fruit is harvested and as a result, the branch is in a stronger state to produce yet more fruit.

There are many branches yet we all share the same vine and the same root. And the same Gardener tends to each branch. God loves us all, whatever our position may be. And the grapes? These are the products of our Christianity; whatever God has called us to produce. The grapes on the vine represent Christ and His disciples and the unity of the church.

B. Dove and light
IMG_2308The Dove is the symbol of the Holy Spirit. In all four gospels it is recorded that the Holy Spirit came as a dove from Heaven, making it the most widely recognized symbol of the Spirit. The dove has long been a symbol of peace but the dove has great symbolism in the Bible too. It is mentioned 46 times in Scripture. In addition to its symbolism for the Holy Spirit, the dove was a popular Christian symbol before the cross rose to prominence in the fourth century.

The New Testament is not the only place we see a dove depicted. In Genesis 8:8-12, after the ark has landed on the mountains of Ararat, Noah sends out a dove three times to see how far the flood waters have receded. The first time it found nothing and returned to the ark. The second time it brought back an olive leaf, so Noah could see that God’s punishment was over and life had begun again on the earth. (The image of a dove holding an olive branch continues to be a symbol of peace to this day.) The third time, the dove did not return, and Noah knew that it was safe to leave the ark

Dove imagery is also utilized in several of the prophetic books of the Hebrew Bible. The low, cooing sound of a dove served as mournful imagery to evoke the suffering of the people of Judah (see Isaiah 38:14, 59:11; 11 We all growl like bears; we moan mournfully like doves. We look for justice, but find none; for deliverance, but it is far away.) But doves were more than just a soundtrack for a people who had fallen away from God; they were also an instrument of atonement. Several passages of the Torah (especially Leviticus) specify occasions that require the sacrifice of two doves (or young pigeons)—either as a guilt offering or to purify oneself after a period of ritual impurity (including the birth of a child). Several columbaria, or dovecotes, have been excavated in the City of David and the Jerusalem environs (by crawford). These towers were undoubtedly used to raise doves for sacrificial offerings, as well as for the meat and fertilizer they provided—a popular practice in the Hellenistic and Roman periods that continued into the modern period.

Thus, by the time of Jesus, the dove was already rich with symbolism and many interpretations—as a representation of Israel, atoning sacrifice, suffering, a sign from God, fertility and the spirit of God. All these meanings and more were incorporated into the Christian use of dove iconography. Doves appear in the New Testament at scenes associated with Jesus’ birth, baptism and just before his death. The Gospel of Luke says that Mary and Joseph sacrificed two doves at the Temple following the birth of Jesus, as was prescribed in the law mentioned above (Luke 2:24). Yet in the Gospel of John, Jesus angrily drives out all of the merchants from the Temple, including “those who sold doves” to worshipers there (John 2:16).

But perhaps the most familiar dove imagery from the New Testament is recounted in all four of the Gospels (though in varying forms) at the baptism of Jesus by John the Baptist in the Jordan River. After Jesus came up out of the water, the [Holy] Spirit [of God] came from heaven and descended on him “like a dove” (see Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32). The baptism story built on the pre-existing symbol of the dove as God’s spirit (and its many other meanings) and firmly entrenched it as the preferred representation of the Holy Spirit. The dove represents the Holy Spirit that also indwells every believer after they have repented and trusted in Christ, as well as how God has moved throughout history. The Light is a symbol of God, the Creator.

C. Bible and Lily
IMG_2309“The open book often pictured on stained glass windows in the church refers to the Holy Bible. the word of God. The book shown open indicates that the Bible is accessible throughout most of the world in over 1,000 tongues. The Easter Lily, a symbol of purity, is a common symbol of Easter and blooms at that time of the year.” We will look more closely at the symbolism of the Easter Lily in the Dickerson window, so this morning I’m going to focus on the Bible.

The Protestant Bible is 66 books. The Catholic Bible is 73 books since it includes the Apocrypha (hidden books). The Bible was written over thousands of years and by many different authors in Hebrew, Aramaic, and Greek. It was not until the 5th century that all the different Christian churches came to a basic agreement on Biblical canon. During the Protestant Reformation in the 16th century, books not originally written in Hebrew but Greek, such as Judith and Maccabees, were excluded from the Old Testament. These are known as the Apocrypha and are still included in the Catholic Bible. Today there are more than six billion Bibles are in circulation around the world, printed in 484 languages. As the reach of the Bible has spread, Christianity has grown with it. Today, there are more than 2.18 billion Christians in the world studying the Word of God.

III. Conclusion

People are a lot like glass. Glass can reflect, like a mirror, or transmit light. Our windows are at their most beautiful when they permit the light to flow through them. The light also shows the flaws and quality of the glass. Like glass, we need to have the light of God shining through us. Like glass, we can merely reflect, or transmit light. Jesus offers inner light to those who accept him. He is the light of the world according to John 1. We can accept the light, or reject it. If we believe, that inner light becomes ours.
We love our stained glass windows and we should. But what do people see in us? Does the light of Christ shine through? The Hyde window reminds us of their faith and generosity. The cross and vine remind us to stay connected to Jesus and what he has done for us. The Dove and light reminds us of the Holy Spirit and Jesus, the light of the world. The Bible and Lily remind us of the good news that we are called to share. The question is will we allow the light of God to shine through us as brightly as it does these windows?

https://www.findagrave.com/memorial/47661001/james-milton-hyde
https://www.findagrave.com/memorial/47664543/addie-hyde
http://www.seiyaku.com/customs/crosses/vine.html
https://www.biblicalarchaeology.org/daily/ancient-cultures/daily-life-and-practice/the-enduring-symbolism-of-doves/
http://www.patheos.com/blogs/christiancrier/2015/07/13/what-does-a-dove-mean-or-represent-in-the-bible/
https://www.history.com/topics/bible
https://blog.mychristiancare.org/the-history-of-the-bible-and-christianitys-global-influence

by

Surrounded by Symbols- Joshua 3:14-4:8

Picture1(Author’s note: This is the complete manuscript and powerpoint pictures for my message at FUMC Winnfield on June 3.  This is message #1 of my sermon series “Windows to the Soul” about the church building and stained glass windows at FUMC Winnfield.  Much of this information is from “FUMC Winnfield: Christian Symbolism and History” published in 2012.  I decided to publish in case some were absent and would like to read my message.)

Introduction
It was bound to happen. God knew it. Joshua knew it. Someday, a child playing along the banks of the River Jordan would stub their toes on a pile of weather-beaten, sun-bleached rocks and ask, “Daddy, why these stones?” After forty years of wandering in the wilderness, feeding on manna and worshiping in a tent, Moses brought the people to the Jordan River, carrying the bones of Joseph with him. They came just within sight of the Promised Land, and Moses passed the torch of leadership to Joshua. When the people were ready for the final crossing, God told Joshua to pick up twelve stones, carry them over and pile them up on the other side, “And when your children ask in time to come, ‘What do these stones mean to you?’…then, ah then, you shall tell them what the Lord has done for you.” These stones became symbols of what God has done and point us to God.

Likewise, every time we walk into this church and into this Sanctuary we are surrounded by symbols that are designed to point us to God. Like the simple stones in Joshua, they can be easily overlooked unless we are paying attention. This Summer, I will be preaching about the symbols of God that are all around us in our own building. My main source is this little book from 2012 that describes the symbolism in our building and in our windows, though I also plan to dig a little more in depth than this book does, to think about what these symbols mean and why they are important. Like stones on the side of a river, I hope it will open your eyes to God all around us. What does it mean to be surrounded by symbols?
II. Body
1. Symbols look back and witness to what God has done.

The stones in Joshua are a witness to God’s deliverance and salvation, a memorial to God’s gracious care, a reminder of God’s steadfast love. Our buildings are a reminder of what God has done for us. We pile up stones and bricks as a witness to God’s great love in Jesus Christ so that our children and all the people in our town will know of God’s redemption.

And every time we gather in this space, Every time we baptize a baby or break the bread together, Every time we share the cup of grape juice or a cup of coffee, Every time we receive an offering or fill a bag for the food pantry, we do it as a way to remember and give thanks for all God has done for us.

When you see the stones of this church’s ministry, how can we help but give thanks to God? When your children ask, “Why these stones?”, “Why does church matter?” tell them what God has done. Why these stones? They look back and witness to what God has done in the past,

2. These symbols look forward to what God will do in the future.
The main verb in this passage is the Hebrew word abar “cross over.” It is used 21 times in Joshua. Commentator John Hamlin says: The word emphasizes the decisive nature of this moment in the history of the Hebrew people—the link between the past and the future. “Why these stones?” They mark the point of “crossing over,” the movement of the people of God from the past into the future.

It’s not enough for the people of God to look back in memory. The Church is not a historical society, even though our history is vitally important. We cannot live on the past—preserving old buildings for their own sake, hanging on to old patterns and practices for their own sake, unwilling to risk new ways of being a church. The calling of God always lays out there somewhere ahead of us in the unknown future, and we are called to “cross over.”

During a stay in England some years ago, a pastor visited a wonderful village church dating back over 500 years…a lovely sanctuary with a high vaulted nave and glorious stained glass. To the eyes of a first-time American tourist, it was a mini-cathedral. He complimented the priest on the beauty of the place and the excellent condition of the ancient building, and his response was, “Oh, we Anglicans know how to care for old buildings.” But on Sunday, the beautiful building was silent and empty! What good is taking care of old buildings, piling up old stones, remembering what God has done in the past, if we aren’t connecting with people today and claiming the future for Jesus Christ?

The stones look back and give thanks, but the stones call us to “cross over:”
Earlier in the service we sang an old American gospel hymn, “Come, Thou Fount of Every Blessing.” The second verse says, “Here I raise my Ebenezer, my pile of stones, my signpost along the way.”  As a child, I always wondered what Ebenezer Scrooge had to do with the hymn. It has to do with placing a sign to remember that “Hither by thy help I’ve come.” It is to say, “I’m marking the path right here, right now. I’ve come this far by the grace of God, and I have confidence to trust him for the future.”

The pile of stones on the riverbank symbolized the forward movement of the people on the journey of faith. The very act of piling them up affirms confidence in the hope that there will, in fact, be another generation of children to ask the question. They piled up the stones as a bold act of faith, a witness of hope in God’s promised land. These stones witness to God’s calling to cross over and discover the land God has prepared for us.

3. There are symbols surrounding us

The word “Symbol” is derived from two Greek words, “sym,” meaning together, and “ballein,” meaning to throw. A symbol “throws together” the known and the unknown, throwing our thinking beyond the symbol itself. Symbols speak their own language, and the understanding of the beholder measures the impact of their message. The Christian church since its beginning has had a multitude of symbols to help persons experience the deepest meaning of the Christian faith.

Symbolism in the church reached its height in the Middle Ages and was used for the purpose of education. Books were very expensive and scarce at that time, and few people could read, so medieval artists and craftsmen made every church edifice a great, glowing picture book of church history and church doctrine. By means of symbols skillfully wrought into stone, wood. painted glass, metal, canvas, tapestries and needlework, great truths met the eye in every direction and proclaimed their spiritual messages to the assembled worshippers. Worshipers could look at these symbols and receive a spiritual message from them. The parts of the church, as well as the church building itself, are symbolic.

IMG_2317The CHURCH BELLS convey an inner meaning, calling worshipers to come and give the worship and adoration that are due God. The STEEPLE or spire, pointing toward the blue of Heaven, is a silent witness to the one true God whom the people come to worship in the church. Our steeple culminates in the cross at the top, signifying that God loves the world and is reconciling the world unto Himself through the worship, meditation, prayers, and hymns of the people in the church below.

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The CHURCH DOOR may remind one of Jesus, who said, “I am the door.” In our prayers we approach the Creator “through Jesus Christ our Lord.” When a door IS open, it welcomes everyone, bidding all to advance into the church to worship, learn and serve. The ARCHES above the doors and windows have significance. Since the arches join together the pillars and walls of the church, they are reminders of Jesus Christ and the sacraments by which God and man are joined together. The arch is also said to be Symbolic of the love of God and the hospitality of the Christian faith.The STEPS signify the Christian pilgrimage, or the pathway of the Christian who seeks to worship God and to learn his ways.

IMG_2323The NARTHEX, or vestibule, is entered by the main entrance stretching across the entire end of the church and prepares the worshiper for entering the sanctuary, separating him from the hustle and bustle of the material world, readying him for the quiet of the House of Worship. The NAVE is from the Latin word “navis”, which means ship. The earliest symbolism IMG_2337associated with the church is that of a Ship. It returns us to the ark, and the church in comparison is the “ark of safety.” It was natural that the early church buildings were in the form of a ship. So today the nave is the central division of the church in which the congregation is seated.

The AISLE is the way that leads to the Throne of God. As IMG_2324we approach the altar, we find at intervals ascending levels and steps leading upward until they reach the altar. We note that the carpet is somewhat worn, reminding us of the many persons who have walked this way —- young couples taking their marriage vows, members of the church family who have

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professed their faith or who have come to partake of the elements which are the symbolic body and blood of the Christ, funeral processions completing the cycle of life on earth. The PEWS are long seats with a back but without divisions. On the end of the pews in our church are two symbols: the wheat representing Holy Communion, “the bread of life,” and the cluster of grapes, also for Holy Communion. The LIGHT FIXTURES overhead have the quatrefoil symbol, a decorative feature in the shape of a leaf with four foils or lobes, each bearing the symbol of one of the four Gospels- Matthew, Mark. Luke, and John. The trefoil in the chain is for the trinity.

IMG_2329The BAPTISMAL FONT, Latin for “fountain,” is an octagonal receptacle of wood which stands on a pedestal and contains the water for baptism—outward sign of inner change. The cover of the font is crowned with the Cross Pate’e which if formed by four spearheads touching at the center. The eight outer points symbolize the eight Beatitudes and the regeneration of man. The PULPIT, Latin for “raised platform,” is used in delivering sermons. The LECTERN, the desk which stands opposite the pulpit, is usually smaller than the pulpit and used for reading the scripture.

The ALTAR, most important furnishing of the church, is a table placed in the Sanctuary IMG_2334facing the congregation. It may be against the wall or free-standing. At the altar the Holy Communion is consecrated and administered and worship is conducted. Here the hangings, blue cross above the altar, the altar cross, and candles are placed.  The HANGINGS, or frontals, are of fine cloth hung on the front of the altar, pulpit and lectern, depicting the divisions of the church year by their color.

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Green for the seasons after Epipany and Pentecost. Purple for Lent and Advent. Red for Pentecost. White for Christmas, Easter, and Trinity Sunday. The cross in lights above the altar is the popular Latin style most used of all symbols representative of Jesus’ crucifixion. The ALTAR CROSS is Latin style and stands on three steps, signifying faith, hope, and charity (love). The CANDLES signify Jesus Christ, his human and divine nature when two are used as we see on our altar. Three refer to the trinity. Worshippers should enter the sanctuary in reverence responding to the purpose of its furnishings.

III. Conclusion

There are symbols of God surrounding us. They look back to what God has done. They look forward to what God will do. They remind us of God and all that have gone before us. When you notice these symbols in our church and in our sanctuary, may they remind you of the God who surrounds us and what God has done for us.