August 7, 2018 by kjsmith97

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

(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

The 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

The 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

According 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

July 30, 2018 by kjsmith97

Bevill Family Window (The Harp/House on a Rock/Trumpets)

(Author’s note: This is the manuscript for my message on July 29, 2018 at FUMC Winnfield and is the eighth 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 us in the symbolism of our church building and stained glass windows. Today we come to window number 7 in memory of the Bevill Family.

The Bevill family has a long history in Winnfield and has been involved in several churches in our community, including FUMC, as well as the economy and politics of our community. Martha Ellen Black Bevill was born Mar 1846 in Americus, Georgia, USA. She died Feb 28 1916 (aged 69).[i] The family told me that Martha was orphaned at a young age and came to Winnfield with relatives at about 10 years old, making her one of the earliest settlers in Winn Parish which was established in 1852. At 15, she married James Riley Bevill and they moved to Winnfield in 1865. James Riley Bevill was born Sep 22 1826 in Union County, South Carolina, USA. He died Jan 7 1879 (aged 52) in Winnfield. James and Martha are buried in the Winnfield City Cemetery.[ii] Martha’s obituary reads that the local Methodist, Baptist, and Presbyterian pastors spoke at her funeral and praised her character as a wife, mother, and devout Christian. She was a faithful member of this church. Martha and James were survived by three sons, Cornelius Miles Bevill, Rardon Dixon Bevill, and William Gordy Bevill. A daughter, Parmelia Bevill, died at the age of 12. They are the great grandparents of Kiah Beville and Ginny Beville Koeppen.

The Bevill legacy did not end with Martha and James. Their son C.M. “Pete” Bevill served two full terms as mayor of Winnfield. Under his administration, city hall was built along with other improvements to the town. Former mayor Kiah Beville continued the Bevill tradition of political involvement in the Winnfield Community. Pete was also a first class carpenter and built a pulpit for this church and aided in the design of a previous church building in this location. He was active member of this church. The Bevill family was very musical, including professional musicians. It is for this reason that musical instruments and themes are present throughout this window. Kiah Beville and Ginny Beville Koeppen remain active in our choir. The window was purchased by R.D. “Quack” Bevill in memory of the entire Bevill family. Beville street in downtown Winnfield is named after this family. The Bevill’s and their family have left us a great tradition of service to God and community as well as a beautiful gift in the Bevill Family window.

II. Body

A: The harp

The harp signifies heavenly joy and the music of David. (Psalms 150). Throughout the Old Testament we learn of praises made with musical instruments and today music is very important in our worship services.

The Harp (Heb. kinnor), the national instrument of the Hebrews. The Harp as a Christian Symbol represents music, instruments, joy and worship in praising God. According to Genesis 4:21, the harp was invented by Jubal before the flood of Noah. The harp was used as an accompaniment to songs of cheerfulness as well as of praise to God (Genesis 31:27 ; 1 Samuel 16:23 ; 2 Chr 20:28 ; Psalms 33:2 ; 137:2 ). In Solomon’s time harps were made of almug-trees (1 Kings 10:11 1 Kings 10:12). The soothing effect of the music of the harp is referred to in 1 Samuel 16:16 1 Samuel 16:23 ; 18:10 ; 19:9 . The church in heaven is represented as celebrating the triumphs of the Redeemer “harping with their harps” (Revelation 14:2).[iii]

Jewish historian Josephus records that the harp had ten strings, and that it was played with the fingers. The Harp was used throughout the temple services until the destruction of the Second Temple in 70 CE by the Roman forces of Titus. Using the Biblical scale of ten notes, its music would swell in anthems of praise during the great festivals of the Lord.

The harp will be present even at the end. In Revelation 14:2-3 the apostle John writes- “I heard a sound from heaven like the noise of rushing water and the deep roar of thunder; it was the sound of harpers playing on their harps. There before the throne, and the four living creatures and the elders, they were singing a new song. That song no one could learn except the hundred and forty four thousand who alone from the world had been ransomed.” (vs2-3) The 144,000 are selected by the Lord of hosts to herald the coming of the Messiah.[iv] The harp reminds us of the gift of music and the songs of praise to the Lord.

B: House on the Rock

A house or church on a rock is sometimes pictured as securely founded, like those who hear the word of our Lord and do them (Matt. 7:24) and confess him as the Son of the living God-—the rock of faith against which the gates of hell shall not prevail (Matt. 16).

Jesus closes the Sermon on the Mount in Matthew 7:24-27 with these words: 24 “Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. 25 The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. 26 And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. 27 The rain fell, and the floods came, and the winds blew and beat against that house, and it fell—and great was its fall!” This is often called the parable of the wise and foolish builders.

In the present day, there are numerous building codes and processes for building safe buildings for homes and businesses. In Jesus day, there were few such codes and processes. Note that both buildings were built in the fair weather, that the storms came later after they were built and only then was the true quality of craftsmanship shown by the success of the building to withstand or succumb to the storm. The words used to describe the builders are very interesting. The foolish builder is described by the Greek word moros, “foolish”[v], from which the English word “moron” is derived.[vi] On the other hand the Greek word for the wise builder is phronimos, “wise, sensible, thoughtful.”[vii] The contrast between these two words are descriptive of the two builders and the result of the building which they built. Jesus didn’t mention any difference between the skills and resources of the two builders. The only variable He identified was where each chose to build. Jesus noted that, based only on their choices, one man was wise and the other was foolish.

The man who was a wise builder chose the rock as his foundation. It would have been hard to chip into the rock and level off a footing for the house. It may have taken a long time to work around rocky outcrops and to attach the structure to the bedrock. It would have been challenging to build on rocky terrain—it would have taken time, patience and hard work. But the wise man seems to have considered such factors and to have believed it would be worth the effort. Built into the rock, his house could endure the inevitable storms that would come.

The foolish builder was not necessarily a bad man, just apparently a shortsighted and foolish one. Was it because he had too much to do or was in a hurry to have a house and get on with other concerns? We don’t know. He knew about building, but seemingly didn’t consider the foundation to be important enough to invest more time in. His concern appeared to be on the present and on getting the house built quickly. Building on the sandy soil would have been easier. Without taking as much time to prepare the foundation, the entire project was surely completed more swiftly. The foolish builder didn’t seem concerned about the inevitable storms.

Sometime after the men had built their houses, a storm came. Notice that both the wise and foolish builder face the storm. The house built into the rock survived the downpour, but the house on the sand was demolished. Jesus stated, “And great was its fall”—in other words, it was beyond repair.

Jesus was illustrating that we can live wisely or foolishly. It depends on where we lay our foundation. He said that if we pay attention to what He said and follow Him, we will be like the wise builder. We will come through the inevitable storms of life—the trials and difficulties that are part of life—because His teachings are rock-solid principles about how to live successfully. Following Jesus is the best place to build. He provides a solid foundation for our lives, our families, our friendships, our associations and our future.[viii]

Our window also features the words of a famous hymn “A Mighty Fortress is Our God” by Martin Luther, the founder of the protestant church. Luther’s German version is a paraphrase of Psalm 46 which begins, “God is our refuge and strength, a very present help in trouble.” “A Mighty Fortress” may have been written in homage to Luther’s friend Leonhard Kaiser, who was martyred. The first German printing appeared in 1529. While the exact date of composition is uncertain, it may be from this same year. Often called “the true National Hymn of Germany,” the hymn spread rapidly and was sung on the battlefield of Leipzig in 1631 during the Thirty Years’ War (1618-1648). Heinrich Heine, the famous nineteenth-century German poet, called it “the Marseillaise Hymn of the Reformation.”[ix] The house on the rock reminds us to build on the solid foundation and that Jesus is the mighty fortress.

C: Trumpets

The trumpets are a call to worship and remind us of the Day of Judgment and the Resurrection. They, too, are used in praise. The words, “Ye Praise The Lord,” reflect this symbolism

Many instruments of music are mentioned in the Bible, but the trumpet is the one that stands out prominent amidst them all. In Numbers 10:1-10 there are given express commands for their construction, and throughout the Bible, from the giving of the Law at Sinai down to the sounding of the last trump, and this vision of the seven trumpets, we continually meet with them. What, therefore, may we learn from them? They teach:

GOD HAS A MESSAGE FOR US. Trumpets emit clear, loud notes. In a world before facebook, text, email, or even writing, trumpets were used to communicate with large groups. Trumpets were used to indicate to Israel the begin of seasons of worship – the new year, the new moon, the jubilee, and other occasions when God commanded his people to render special service. And these special messages remind us of God’s great message to mankind, which he has given to us in his Word. The trumpets remind us that he has left a message for us.

The trumpet blast was startling, arousing; its clear, loud note penetrated the dullest ear, and reached those afar off, and forced all to listen. And such message of urgency God’s Word brings to us. It is no mere matter of indifference, but life and death hang upon it. The trumpet note was emphatically the music of war. Jeremiah (Jeremiah 42:14) looks forward to day, “where we shall hear no sound of trumpet.” The hosts of Midian fled in dismay when the blast of Gideon’s trumpet burst on their startled ears. Terror seized on them and made them an easy prey. You might remember when Jericho fell, it was a long trumpet blast and a loud shout that crumbled the walls.

The trumpet also is an instrument of joy. How joyful was the sound when it proclaimed, as so often the trumpet did, the advent of some glad festival, some “acceptable year of the Lord,” the jubilee especially! And in the Feast of Tabernacles the joy was heightened by the frequent sounding of the silver trumpets by the priests. “Blessed are the people that hear the joyful sound” – this is said of God’s message of grace, and such joyful sound is the characteristic note of the gospel.[x] The trumpets remind us of God’s message to us and to joyfully praise the Lord.

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 harp reminds us of the gift of music and the songs of praise to the Lord. The house on the rock reminds us to build on the solid foundation- Jesus. The trumpets remind us of God’s message to us and to joyfully praise the Lord. The Bevill Family window reminds us of their faith, generosity, and heritage in our community. 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/52834755/martha-ellen-bevill

[ii] https://www.findagrave.com/memorial/52833986/james-riley-bevill

[iii] https://www.biblestudytools.com/dictionary/harp/

[iv] http://www.biblesearchers.com/temples/jeremiah11.shtml

[v] Barbara Aland, Kurt Aland, Johannes Karavidopoulas, Carlo M. Martini, and Bruce Metzger, eds., The Greek New Testament (Stuttgart:Deutsche Bibelgesellschaft United Bible Societies, 1994), 119.

[vi] http://www.etymonline.com/index.php?term=moron, accessed 9/25/14.

[vii] Barbara Aland, Kurt Aland, Johannes Karavidopoulas, Carlo M. Martini, and Bruce Metzger, eds., The Greek New Testament (Stuttgart:Deutsche Bibelgesellschaft United Bible Societies, 1994), 195.

[viii] https://bible.org/seriespage/12-storm-warning-matthew-724-29

[ix] https://www.umcdiscipleship.org/resources/history-of-hymns-a-mighty-fortress-is-our-god

[x] http://biblehub.com/sermons/auth/conway/the_trumpet-symbol.htm

July 23, 2018 by kjsmith97

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.)

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.

Marie 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 7^th 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 2 As 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

Jesus 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

The 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 through christmas 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

The 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

July 15, 2018 by kjsmith97

A. J. Gwin Window (Torch/Baptismal Font with Dove/Open Bible with Lamp of Learning)

(Author’s note: This is the manuscript for my message on July 15, 2018 at FUMC Winnfield and is the sixth 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

This morning we will examine window number 5 in memory of A.J. Gwin. His obituary from the Winnfield News-American, February 4, 1927 reads:

gwin 1 The entire community mourns the passing of Andrew Jackson Gwin, for twenty one years one of the foremost enterprising citizens of Winnfield, died on January 31, 1927 at his home on Main Street. Though Mr. Gwin had been suffering with heart trouble for more than a year, he had not been critically ill for more than thirty days and his death Monday morning while not unexpected was a distinct shock to the entire town because of the high esteem in which he is held.

J. Gwin was a native of Tennessee, being born there July 10, 1856. Soon after his birth his parents came to Louisiana and located at Rayville, where Mr. Gwin was reared, receiving his education in the schools of Richland Parish. In 1881, A. J. Gwin was married to Miss Augusta McNeill and to this union four children were born, three of whom are now living. In the year 1885, Mr. Gwin with his family left Richland Parish and located for a short time in Ruston, moving from there to Gibsland where he remained until 1887, he then went to Minden where he was engaged in the contracting business for something like fifteen years. He came to Winnfield in 1903, continuing his business as a contractor until 1905, when he established the Winnfield Brick Factory and began the manufacture and sale of brick. From that time on being the only enterprise of its kind in town and the first after a period of many years.

In March, 1909, Mrs. Augusta Gwin died and in 1911, Mr. Gwin was married to Miss Florence Humble of Mississippi, who with his three children, J. M. Gwin and Mrs. Mack L. Branch, of Winnfield, and D. J. Gwin, of Union Springs, Alabama, survive him.

The deceased was affiliated with the Knights of Pythian Lodge and was one of the most faithful, influential members of the local Methodist Church, being a trustee of this institution for the past fifteen years. His work as a church member was characterized by a simple dignity, profound faith and unswerving loyalty, the same attributes being shown in his work as a citizen. In all his activities, Mr. Gwin was supported and encouraged by his wife, a fine consecrated Christian character.[i]

A.J. Gwin joined FUMC in February of 1912 and was a member until his death in 1927. As far as I could find, none of Mr. Gwin’s relatives remain members of this church or are still left in Winnfield. The Gwin family has left us a fine legacy and a wonderful gift in this beautiful window

II. Body

A: Torch

The torch refers to youth’s relation to the past and its obligation to bear the light of truth through the current age to the coming age. “The Lord Is My Light and My Salvation, Whom shall 1 fear?” Psalms 27:1. Jesus said, “I am the light of the world; he who follows me will not walk in darkness, but will have the light of life.” John 8:12.

Most of us when we see a torch we think of the iconic Olympic torch. We had the privilege to see the stadium and venues of the 1992 Olympic games in Barcelona, Spain last summer. The Olympic flame’s origins lie in ancient Greece, where a fire was kept burning throughout the celebration of the ancient Olympics. Today, the Olympic torch is lit in Greece and then relayed by “Torchbearers” to the various designated sites of the games. These torchbearers are usually famous people or celebrities whom the country is proud to show off. Torchbearers are people that others would want to emulate, they are role models. It is a great honour to be chosen to carry the Olympic Torch.

As Christians, we are called to be Torchbearers for Christ! A torchbearer is a person who leads the way with the light that he carries. Jesus is the light of the world and since He dwells in us, we are to carry Him wherever we go. We are to let Him shine so that those who do not know Him may come to know Him. The Bible says “This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all” (1 John 1:5). “That you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world” (Phil 2:15).

After the resurrection, Jesus met with the eleven disciples and said to them “Go ye into all the world and preach the gospel to every creature” (Mark 16:15). This great commission was not only for the disciples but for all of us who would confess Jesus as Lord and Saviour. We have a mandate to go and preach the Gospel, of Jesus Christ to every nation of the world. We should be proud carriers of the torch.

During the Olympic Games, we make time to attend or watch the games on TV. As Christian torchbearers, we need to make evangelization a part of our lives, because we are also called to pass on the torch. It is imperative that we Christians pass on the torch from generation to generation. It is the duty of parents, Christian teachers, priests, bishops, prayer group members, missionaries and all who call themselves Christians to ensure that the torch is passed on.[ii] The torch reminds us of people who have passed on their faith to us and our call to pass it on to others, just as we sang earlier in the service.

B: Font with Dove

The font is pictured again with the dove of the Holy Spirit lending emphasis to our belief in the two sacraments: Holy Communion and Baptism. Jesus also told his followers to be “innocent as doves” (Matt. 10:16).

We have already spoken extensively about the symbolism of the baptismal font and the dove, so this morning I will focus on the Sacraments, which sacraments we observe, what they are, and what they mean.

The United Methodist Church recognizes two sacraments in which Christ himself participated: baptism and the Lord’s Supper. Baptism marks the beginning of our lifelong journey as disciples of Jesus Christ. Through baptism, we are joined with the Triune God, the whole of Christ’s church, and our local congregation. The water and the work of the Holy Spirit in baptism convey God’s saving grace, the forgiveness of our sins, and new life in Jesus Christ. Persons of any age may be baptized—infants, children, youth, and adults. United Methodists baptize in a variety of ways—immersion, pouring, or sprinkling, though sprinkling is probably most common. A person receives the sacrament of baptism only once in his or her life.

The Lord’s Supper (also called Holy Communion, Eucharist) nourishes and sustains us in our journey as disciples of Jesus Christ. As we pray together and receive the body and blood of Christ together, we are united with Christ, with one another, and in ministry to all the world. All who love Christ, earnestly repent of their sin and seek to live in peace with one another are invited to join us in offering our prayer of thanksgiving and receive the body and blood of Christ—regardless of age or church membership. Congregations serve the elements of the Lord’s Supper several ways, but always include both bread and cup. The Lord’s Supper is to be celebrated and received regularly—John Wesley said, “as often as [one] can.”[iii] United Methodists observe 2 sacraments. Roman Catholics believe there are nine. Other denominations see them only as ordinances, reminders of what Jesus did and taught.

What is a sacrament? A sacrament is an outward and visible sign of an inward and spiritual grace. In other words, the sacrament is an outside sign of what God is doing inside our lives. We believe that God acts in our lives through these sacraments. The Rev. Taylor Burton-Edwards, director of worship resources for Discipleship Ministries, said that for John Wesley and for Anglican theologians before him, the sacraments were an instituted means of grace. “In other words, Jesus said, ‘Do these things and the Spirit will be active in these ways in your life,'” Burton-Edwards said. “Jesus left these for us as a means of continuing to abide in him and abide in the grace and the love of God.”

How grace “works” through the sacraments is a subject upon which the Wesleys – John and Charles – chose not to speculate and neither have subsequent United Methodist teachings, an indicator of trust in God’s promises. God in Jesus Christ knew that we needed to touch, feel, taste, see and hear God, and thus, God invites us into an experience through the sacraments. Grace transforms us. How, exactly, is a mystery. [iv] The sacraments remind us of what God has done and is doing in our lives.

C. Lamp with open Bible

The accessibility to the Bible since the days of the Reformation leads to its being shown open. The Lamp of Learning recalls the scripture, “Thy word is a lamp to my feet and a light to my path.” (Psalms 119:105). To the ancients a lamp was not merely a light for darkness, but also a symbol of intelligence and learning. Today it means wisdom and knowledge.

That a lamp denotes faith, also the intelligence of truth and wisdom of good, which are from the Lord alone.[v] The lamp is often used in connection with the tabernacle and the temple (Exodus 25:37; 2 Chronicles 4:20), where oil was employed for light (Exodus 35:14; Leviticus 24:2). Lamps were in use for thousands of years. Niches for lamps are found in the tombs of Tell el-Amarna in Egypt. We saw similar niches in the wall when we visited the Roman catacombs. Clay lamps were used in Canaan by the Amorites before the Israelites took possession. The excavations in Palestine have furnished thousands of specimens, and have enabled us to trace the development from about 2000 BC onward.

“Lamp” is used in the sense of a guide in Psalms 119:105; Proverbs 6:23, and for the spirit, which is called the lamp of God in man (Proverbs 20:27), and it of course often signifies the light itself. What does the lamp illuminate? In our window, it illuminates the scripture.

Not that the Bible in our window is open. A closed Bible is only an ornament and is more like a paper weight than the Word of God. An open Bible is one that is read and used on a regular basis. Thankfully, there are millions of Bibles available today.

According to the latest Scripture Language Report produced each year by the American Bible Society, some part of the Bible has been translated and published in 2,527 of the world’s languages (469 of these have a whole Bible, and a further 1,231 have a complete New Testament). If we take the total number of languages in the world to be approximately 6,900– the figure varies in different sources, largely because it is not always clear what constitutes a language as opposed to a dialect – this means that there are roughly 4,400 languages which have no part of the Bible.

From one point of view this is a pretty depressing picture. After more than 2,000 years of translation activity, less than half of the world’s languages have even one book of the Bible available. Looked at from another point of view, though, the picture is by no means so bleak. Speakers of the 469 languages with a whole Bible actually account for well over half of the world’s population, and the 2,527 languages with at least one Bible book take that figure to something over 95 percent. And there are more than 2,000 Bible translation projects currently in progress. Even so, and even after many centuries of concerted effort, there are still millions of people (perhaps as many as 300 million in total) who have no access to a single word of Scripture in their mother tongue.[vi]

According to statistics from Wycliffe International, the Society of Gideons, and the International Bible Society, the number of new Bibles that are sold, given away, or otherwise distributed in the United States is about 168,000 per day.[vii] The light and the open Bible is our guide for life and available across the world.

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? The torch reminds us of those who passed faith on to us and our call to pass the faith on to others. The baptismal font with the dove reminds us of the sacraments- outward signs of an inward faith- and that God acts in our lives through them. The light with the Bible reminds us that the Bible is our guide for life and is available across the world. The Gwin window reminds us of his 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/54182025/andrew-jackson-gwin

[ii] https://the-beacon.me/2014/04/06/the-bible-speaks-today-torchbearers-for-christ/

[iii] http://www.umc.org/what-we-believe/sacraments

[iv] http://www.interpretermagazine.org/topics/gods-grace-presented-re-presented-through-the-sacraments

[v] http://www.biblemeanings.info/Words/Artifact/Lamp.htm

[vi] https://www.biblesociety.org.uk/uploads/content/bible_in_transmission/files/2011_summer/BiT_Summer_2011_Crisp.pdf

[vii] https://amazingbibletimeline.com/blog/q10_bible_facts_statistics/

July 8, 2018 by kjsmith97

F.C. Wren Window: Winged Lion of St. Mark-Faith, Hope, and Charity-Winged Man of St. Matthew”

(Author’s note: This is the manuscript for my message on July 8, 2018 at FUMC Winnfield and is the fifth 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.)

Introduction

Wren 1 Today we will focus on Window Number four in honor of Dr. and Mrs F.C. Wren. Funeral services for Dr. Floyd Carr Wren, prominent retired dentist and civic leader, were held at 3 p.m. Friday, February 10, 1967 in the First Methodist Church of Winnfield with the Rev. Richard Walton, pastor, officiating. He was assisted by Rev. Fred Flurry, Sr., and the Rev. R. H. Staples, former pastors. Dr. Wren died at 12:20 p.m. Thursday, February 9, 1967, in a Winnfield hospital following an apparent heart attack. He was 87.

A native of Webster Parish, Dr. Wren received his degree in dentistry from Vanderbilt University, and first located in Jonesboro, where he served as Mayor while also practicing dentistry. He came to Winnfield in 1916 when he became a part of the religious and civic life in the community being active until the time of his death. He practiced dentistry until his retirement in 1945. At one time during his career he experienced an arthritic condition and operated a Winnfield dairy until his recovery.

Dr. Wren was Winn Parish registrar of voters from 1940 to 1948, and served as chairman of the Red Cross for 12 years. He was also active in the Salvation Army and other civic movements and was honored by the Winnfield Jaycees and Woodmen of the World for his vigorous activities as a senior citizen. A charter member of the Winnfield Rotary Club, Dr. Wren also served on the City Council and was a member of the local school board in the early years. He served as Sunday School superintendent for 30 years and was a retired steward of the church.[i]

wren 3 Funeral services for Mrs. Leta O. Wren, 87, of Winnfield, were held at 3:30 p.m. Friday, June 5, 1970 at the First Methodist Church of Winnfield with Rev. J. C. Skinner and Rev. Robert Gage officiating. Mrs Wren died at 11:15 a.m. Thursday, June 4, 1970, in a Winnfield hospital. She was a native of Caldwell, Ark., but lived in Tennessee during the early years of her life.

The widow of the late Dr. F. C. Wren, a Winnfield dentist, Mrs. Wren was an active and devoted member of the First United Methodist Church where she taught for many years. She held other offices in the church, including the presidency of the W. S. C. S., a women’s organization of the church. She was also a member of the Reader’s Review Club.[ii]

Dr. and Mrs. Wren were survived by; a daughter, Mrs. Thomas H. (Margaret) Harrel, Sr. of Winnfield, and two grandsons, Thomas Harrel, Jr., and George Harrel, all of Winnfield. They were preceded in death by a son, Floyd C Wren Jr, who died in a fire in August of 1953. The Wren’s were pillars of the church and were often relied on by the pastors. Dr. Wren was a fine Christian man who rarely uttered a cross word and actively gave out tracks to talk to others about faith. Their grandson, Tommy, described Dr. Wren as one of the greatest men he has ever known and is still his hero to this day. The Dr. Wren Sunday School classes was started and named after him in his memory. Dr. Wren wrote much of the original history of the church that I am using as a source for this series. The Wren’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 Lion of St. Mark

The lion, as king of beasts, represents the royal character of Christ and refers to the opening verses of the Gospel in his reference to John the Baptist, “The voice of one crying in the wilderness . . .” The halo of light, the nimbus, behind the head denotes sanctity.

Who was St Mark? While we are not certain, most scholars believe St. Mark the Evangelist was most likely a Hebrew and likely a priest of the tribe of Levi (as St Bede the Venerable teaches). Most scholars believe that St Mark did not know Christ during his earthly life but was converted to the faith by St Peter some time in the first years after Pentecost. This is the most natural read of Scripture, when St Peter testifies that St Mark is his spiritual son (“Mark, my son”, 1 Peter 5:13). He accompanied Peter to many places, even to Rome. Later, he was sent by St Peter to preach the Gospel in Egypt and was Bishop of the Church in Alexandria. Here he gave witness to Christ through martyrdom.

Why is St Mark pictured as a lion?

The images of the four Evangelists are taken from Ezekiel 1:5-10 and Revelation 4:7-8 and in large part from the manner in which they begin their Gospels. In Mark, interestingly, there is no birth narrative of Jesus or description of his early years. Instead, the Gospel of St Mark opens with the mighty roar of St John the Baptist’s call to repentance. So the gospel of St. Mark is often pictured under the powerful image of the lion. St Mark is also thought of as the founder of monastic life and of the desert fathers. Since St Mark is the father of the Church of Alexandria and this Church produced the great movement of consecrated religious life as hermit, anchorite, monk, or nun, St Mark is rightly considered by St Jerome and John Cassian to be the founder of monasteries and hermitages. Therefore, the image of the lion calls to mind St Mark’s connection with Alexandria and his role as the spiritual father of religious life in the Church.[iii]

The Lion of Saint Mark, is the symbol of the city of Venice and formerly of the Republic of Venice. It appears also in both merchant and military naval flags of the Italian Republic. The Lion of Saint Mark is also the symbol of the award of the Venice Film Festival, the “Golden Lion”, and is prominently featured in the city of Venice.[iv]

The oldest and the shortest of the four Gospels, the Gospel of Mark emphasizes Jesus’s rejection by humanity while being God’s triumphant envoy. Probably written for gentile converts in Rome—after the death of Peter and Paul sometime between A.D. 60 and 70—Mark’s Gospel is the gradual manifestation of a “scandal”: a crucified Messiah.[v] The lion of Mark is the roar to repentance by John the Baptist and throughout his gospel.

B. Faith, Hope, and Charity

Faith, Hope, and Charity are referred to by Paul in I Cor. 13:13- “And now abideth faith, hope, charity, these three; but the greatest of these is charity.”KJV Faith is belief and trust in the triune God; Hope signifies our promise of eternal life and triumph of truth and justice; Charity, or love, is the center of our religion as taught by Jesus in many ways.

Faith

Representing faith is the cross. We spoke quite extensively about the symbolism and meaning of the cross last Sunday. Often when faith, hope, and charity are shown together the cross often stands taller than the other symbols. Faith is also the confidence and the strength to complete a larger task. The symbols of faith, hope and charity together in harmony remind us that God is there to help us each and every day.[vi]

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. The anchor to moor the ship gives solace and comfort to the wayward ship, as it finds a home. Hope is fundamental to the principals of what it is to believe in a better future. 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. It was only in the Challoner Douay Rheims Bible of 1752 and the King James Version of 1611 that the term ‘charity’ was used for the similar ideal of Christian love. Today, many modern translations use the word “love” instead of charity. 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. The three symbols are bound by charity. Charity cannot be achieved without faith and hope because charity is love for all.[vii] Faith, hope, and charity go together to teach us about our faith and the way that we should live.

C: The winged man of St. Matthew

Matthew traced the human lineage of Jesus; therefore, the symbol used for him is a winged man. He emphasized the humanity of Christ. Here again is the nimbus of sanctity.

St. Irenaeus saw Matthew as corresponding to the man’s face because the gospel opens with a human genealogy of Jesus and because, in the view of Irenaeus, Jesus’ humanity is emphasized throughout the book.[viii]

Matthew, meaning gift of God, was a common Jewish name after the Exile. He was the son of Alphaeus, and was a publican or tax-gatherer at Capernaum. On one occasion Jesus, coming up from the side of the lake, passed the custom-house where Matthew was seated, and said to him, “Follow me.” Matthew arose and followed him, and became his disciple (Matt. 9:9). Formerly the name by which he was known was Levi (Mark 2:14; Luke 5:27); he now changed it, possibly in grateful memory of his call, to Matthew. The same day on which Jesus called him he made a “great feast” (Luke 5:29), a farewell feast, to which he invited Jesus and his disciples, and probably also many of old associates. He was afterwards selected as one of the twelve (6:15). His name does not occur again in the Gospel history except in the lists of the apostles. The last notice of him is in Acts 1:13. Although traditionally regarded as the author of the Gospel According to Saint Matthew, modern scholarship questions this attribution. Matthew’s symbol as an evangelist is a man, and in art he is often depicted with sword and money bag.

What happened to Matthew after Jesus’ resurrection and ascension we have only legend. St. Irenæus tells us that Matthew preached the Gospel among the Hebrews, St. Clement of Alexandria claiming that he did this for fifteen years, and Eusebius maintains that, before going into other countries, he gave them his Gospel in the mother tongue. Ancient writers are not consistent as to the countries evangelized by Matthew, but almost all mention Ethiopia to the south of the Caspian Sea (not Ethiopia in Africa), and some Persia and the kingdom of the Parthians, Macedonia, and Syria. There is a disagreement as to the place of St. Matthew’s martyrdom and the kind of torture inflicted on him, therefore it is not known whether he was burned, stoned, or beheaded.

His Gospel was probably first written in Aramaic and later translated into Greek. Since Matthew was a Jew, he wrote with other Jews in mind. His gospel spends much time discussing the Old Testament prophecies and pointing out how Jesus fulfilled them. Mathew’s gospel contains more than 130 Old Testament quotes and allusions[ix]. The man of St.Matthew reminds us of Jesus’ humanity and fulfillment of Old Testament prophecies about the Messiah.

Conclusion

We love our stained glass windows and we should. But this song from Johnny Cash reminds us that they are not the most important things. God Ain’t No Stained Glass Window God never keeps His window closed. What about us? Do we keep our window closed or allow the light of Christ shine through? The lion of St. Mark reminds us of his roar to repentance by John the Baptist. Faith, hope, and charity are central themes to our faith from 1 Corinthians 13. The man of St. Matthew reminds us of the humanity of Jesus through his grand genealogy and fulfillment of scripture.

I close with this editorial by George Larson, editor of the Winn Parish Enterprise. “Dr. F.C. Wren is gone from this earth but the memory and influence of this rare man will live long in this community and wherever his life touched other people. He lived unselfishly and fully, holding fast to high principles in every endeavor he undertook. He was a true Christian, a ‘prince of a man and a great man’ as Rev. Richard Walton of the First Methodist Church described him.

Dr. Wren’s kindness to all men was one of his outstanding traits. Always interested in his community and its progress, he never ceased to talk and write about its good points and its future possibilities. He had the courage to speak up for what he believed, whether it concerned a political question, a local bond proposal, or some other controversial issue.

Dr. Wren’s life really centered around his church, to which he gave a lifetime of service in nearly every capacity a layman could fill. Living, working, and serving were joyful to him. He was a participant and not just a spectator. He remained young at heart.

He died as he wished it- being useful and active until the last days of his 87 years. His passing leaves a void, but his life will always be an inspiration to those who knew him. Dr. Wren was a great and good man.” The Wren 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/25613536/floyd-carr-wren

[ii] https://www.findagrave.com/memorial/62098564/leta-wren

[iii] http://newtheologicalmovement.blogspot.com/2016/04/who-was-st-mark-and-why-is-he-pictured.html

[iv] https://en.wikipedia.org/wiki/Lion_of_Saint_Mark

[v] https://www.franciscanmedia.org/saint-mark/

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

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

[viii] http://www.moodycatholic.com/Saints_Symbols_of_Gospel_Writers.html

[ix] https://www.jesusfilm.org/blog-and-stories/gospel-of-matthew.html

July 1, 2018 by kjsmith97

Dickerson Window:(Dove with Olive Branch- Bible over Cross- Easter Lily)

(Author’s note: This is the manuscript for my message on July 1, 2018 at FUMC Winnfield and is the fourth 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.)

Introduction

Today we will focus on Window Number three in memory of Mr. and Mrs. J.J. Dickerson. John Joseph “J. J.” Dickerson was born October 6, 1824 in North Carolina and died August 9, 1913 at the age of 88 in Winnfield. He is buried in the Winnfield Cemetery. Because of the age, I was unable to find an obituary for Mr. Dickerson but his wife’s obituary also tells us about him.

His wife, Mary Margaret Jackson Dickerson died at 8 a.m. Tuesday, May 19, 1925, age 90 years. Mrs. Dickerson was born in Tennessee February 25th, 1835, moved in early childhood with her parents to Spanish Lake, Natchitoches Parish, where they lived until they moved to Winn Parish, La., in 1859.

On February 5th, 1861, she was married to John J. Dickerson, who soon after the marriage enlisted in the Confederate States Army and served faithfully and loyally during the four years of the Civil War. Mrs. Dickerson joined the Methodist Episcopal Church South at the age of nine years and gave eighty years of her life in service to Christ and His church. Those who knew her well know that hers was not a profession without possession, for every day of her life was a testimonial that the spirit of Christ filled her soul being daily reflected in her Christian living. The Dickerson home always had a preacher’s room in it where the preachers were received and entertained, such godly men as John Hearn, John F. Wynn, Eddie and Albert Galloway, Dan C. Barr, and others down through the years. Hers was a consecrated, Christian life, opposed to sinful worldliness, in dress, in speech, in manners or any form, always striving to influence those with whom she was associated to lives of simplicity and holiness.

After funeral services at the Methodist Church conducted by her pastor, Rev. P. M. Caraway, assisted by the Presiding Elder Rev. K. W. Dodson, and a former pastor and special friend, Rev. Dan C. Barr, of Oak Ridge, La., her remains were buried in the Winnfield Cemetery amidst a host of grief stricken relatives and friends. The abundant and beautiful floral offerings attested the high esteem in which she was held in the community.

The Dickerson’s were survived by their children: Mrs. H. L. Brian of Verda, La., Mrs. G. M. Wyatt of Couley, La., M. M. Dickerson, Mrs. J. R. Hall, Mrs. B. W. Bailey, and William F. Dickerson, of Winnfield, La. Published in The Winn Parish Enterprise (Winnfield, LA), May 21, 1925. The Dickerson’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 dove with the olive branch

The dove with the olive branch depicts peace, victory, and the expectation of new life. This symbol comes from the account of the cessation of the flood recorded in Genesis 8:11 (Noah sent out the dove to see whether the flood was receding. When the dove returned with a “freshly plucked olive leaf” in her beak, Noah knew that the waters were receding). Hence the olive branch may be said to symbolize deliverance from the hardships of life and a peaceful life with God in the world to come.

The dove and olive branch is one of the most ancient symbols of peace. We looked at the dove a few weeks ago in the Hyde window, so this morning, I will focus on the symbolism of the olive branch. The olive branch symbolizes deliverance from the hardships of life and a peaceful life with God in the world to come. The olive tree was so important that the reward for winning an event in the ancient Olympic Games was not a gold medal, but a wreath of olive leaves with which the winner was crowned. The olive also appears in many ancient texts in relation with peace. In Virgil’s Aeneid, for instance, the main character holds an olive branch to offer peace, and in other texts there are records of Roman generals holding up an olive branch to ask for peace after being defeated in battle.

Extending an olive branch meant the ending of hostilities between two parties and signaled the end of the conflict. The United Nations flag contains an olive branch for this very purpose; to end all hostilities between waring nations. It’s also found on many of the nation’s symbols, like in the 1885 Great Seal of the United States.

In an olive grove, called The Garden of Gethsemane, Jesus was betrayed by Judas Iscariot. The name Gethsemane means “olive press” and there Jesus had all the world’s sin all pressing down upon Him, as if to crush Him. Here it was that Jesus, “being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground” (Luke 22:44). It’s as if the olive press was squeezing Jesus by the weight of all of the sins of humanity that have ever been committed and will yet be committed. Olive oils are extracted from olives when they are pressed and Jesus was hard pressed in a garden of olives which are pressed or crushed to produce oil. In this same way, Jesus “was pierced for our transgressions; he was crushed for our iniquities” (Isaiah 53:5). The dove and olive branch remind us of peace, victory and new life.

B: The Bible and Cross

The Bible and the Cross go hand in hand—both represent knowledge of God’s redeeming love. Bible is Greek for “book” and is accepted by Christians as inspired by God with the divine authority on which the Christian religion is based. With 39 Old Testament books, 27 New Testament, it has been called the window through which we see God and the mirror that reflects our true selves. The cross is the focal point of the Bible—everything before Christ set the stage for His coming; the deeds thereafter pay tribute to His power on earth. We spoke extensively about the Bible in the Hyde window. I will focus on the cross this morning

What is the meaning of the cross? Simply put, the meaning of the cross is death. From about the 6th century BC until the 4th century AD, the cross was an instrument of execution that resulted in death by the most torturous and painful of ways. In crucifixion a person was either tied or nailed to a wooden cross and left to hang until dead. Death would be slow and excruciatingly painful; in fact, the word excruciating literally means “out of crucifying.” Using the cross as a symbol of Jesus is like using a gun to symbolize John F. Kennedy. The cross was the instrument of Jesus’ death, yet it is the nearly universal symbol of Christianity.

Why did Jesus have to die? To redeem us. In Genesis, God created a perfect heavens and earth, yet because of sin, our relationship with God was broken and marred. God the Father sent Jesus to take on human flesh and to be the Savior of His people. Born of a virgin, Jesus avoided the curse of the fall that infects all other human beings. As the sinless Son of God, He could provide the unblemished sacrifice that God requires. God’s justice demanded judgment and punishment for sin; God’s love moved Him to send His one and only Son to be the sacrifice for sin.

The cross not only describes Jesus, but his followers who Jesus called to take up their cross and follow Him (Matthew 16:24). This concept of “cross-bearing” today has lost much of its original meaning. Typically, we use “cross-bearing” to denote an inconvenient or bothersome circumstance. However, we must keep in mind that Jesus is calling His disciples to engage in radical self-denial. The cross meant only one thing to a 1st-century person—death. There are places in the world where Christians are being persecuted, even to the point of death, for their faith. They know what it means to carry their cross and follow Jesus in a very real way. For those of us who are not being persecuted in such fashion, our task is still to remain faithful to Christ. [i][ii] . The Bible tells us the story of the cross, of Jesus’ sacrifice for us and call to take up our own cross

C: The Easter Lily

No specific scriptural justification is found for using the Easter Lily but it does aptly describe our hope in the resurrection. When the bulb is buried in the earth, a rebirth comes forth in the beauty of these white lilies with a new bulb for future”

The Easter Lily is the traditional flower of Easter and is highly regarded as a joyful symbol of elegance, beauty, spirituality, hope, and life. The lily has come to symbolize the resurrection of Jesus because of its delicacy of form and its snow white color. The popular Easter lily we use today to celebrate the holiday is referred to as ‘the white-robed apostles of hope.[iii] Their color symbolizes the purity of Christ, who was free from sin. In many paintings, the angel Gabriel is depicted as handing Mary white lilies, which symbolizes her purity as well. The trumpet shape of the Easter lily represents a trumpet sounding the message that Jesus has risen, and the nature in which lilies grow is symbolic of the resurrection as well. From ugly bulbs that are underground for three years or longer, they become beautiful flowers. This process is reminiscent of Jesus’s brutal death and holy resurrection. Thus, lilies represent rebirth and hope, just as the resurrection does in the Christian faith.

Although Easter lilies are symbols of new life and purity, their history of getting to America is actually rooted in war. Following World War I, soldier Louis Houghton brought a suitcase of lily bulbs from Japan back to the U.S., specifically to his home state of Oregon. Houghton gave the lily bulbs to his horticultural friends, and soon enough, the area along the California-Oregon border, which happened to have prime growing conditions for the flowers, became known as the Easter Lily Capital of the World. After Pearl Harbor, Japanese shipment of Easter lilies was cut off, which brought high demand to the Oregon and California growers, giving the flowers yet another nickname—White Gold.

Oregon and California now produce the majority of the world’s Easter lilies, although there are only about 10 growers left. Easter lilies are difficult to grow, and the process to the final product is a long, precise one. The bulbs have to be cultivated in fields for at least three years, during which they require care, moving, and tending as they progress through growth stages. Once the bulbs are ready to be shipped, they’re placed under strict temperature restrictions to ensure they bloom on time for Easter, which can be a gamble, considering Easter doesn’t fall on the same day each year. So when you pick up an Easter lily at the store, keep in mind the years of work that got it to you.

The following poem by Louise Lewin Matthews captures the spiritual essence of the Easter Lily: Easter morn with lilies fair Fills the church with perfumes rare, As their clouds of incense rise, Sweetest offerings to the skies.

Stately lilies pure and white Flooding darkness with their light, Bloom and sorrow drifts away, On this holy hallow’d day.

Easter Lilies bending low in the golden afterglow, Bear a message from the sod To the heavenly towers of God. -Louise Lewin Matthews[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 dove with the olive branch reminds us of peace, victory and new life. The Bible tells us the story of the cross, of Jesus sacrifice for us and call to take up our own cross. The Easter lily reminds us of the resurrection of Jesus following his death on the cross. The Dickerson 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.gotquestions.org/meaning-of-the-cross.html

[ii] https://www.crosswalk.com/special-coverage/lent/what-is-the-meaning-of-the-cross.html

[iii] http://www.dgreetings.com/easter/easter-lily-history.html

[iv] http://www.appleseeds.org/easter-lily.htm

June 24, 2018 by kjsmith97

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

(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.

Formerly 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

“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

“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

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

June 10, 2018 by kjsmith97

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

(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 building 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

“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
The 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
“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

The Enduring Symbolism of Doves

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

June 9, 2018 by kjsmith97

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

(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.

The 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.

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.

The 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 associated 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 we 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

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.

The 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 facing 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.

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.

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revkevreflections

Reflections, thoughts, and musings about the intersection of life and faith in ministry

windows to the soul

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

Bevill Family Window (The Harp/House on a Rock/Trumpets)

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

A. J. Gwin Window (Torch/Baptismal Font with Dove/Open Bible with Lamp of Learning)

F.C. Wren Window: Winged Lion of St. Mark-Faith, Hope, and Charity-Winged Man of St. Matthew”

Dickerson Window:(Dove with Olive Branch- Bible over Cross- Easter Lily)

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

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

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