St. Augustine’s Chapel Side Windows
By Professor John Hey
South 1
The Raising of Jairus’ Daughter
The Parable of the Sower and the Seed
He went about doing good
English text: This is taken from words of St. Peter, contained in the story of the meeting between Peter and the Roman centurion Cornelius in the town of Caesarea. This historic encounter between Jew and Gentile is described in the tenth chapter of The Acts of the Apostles, where Peter’s address to the household of Cornelius is recorded:“You know about Jesus of Nazareth, how God anointed him with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil; for God was with him.” (Acts 10: 38)
The upper picture shows an example of Christ’s healing ministry in the region of Galilee: the raising of the daughter of a synagogue official named Jairus, as described in:
St. Matthew 9: 18-26 St. Mark 5: 21-43 St. Luke 8: 40-56.
The young girl (aged twelve), having just recovered from death, lies wide awake in bed, with her parents at her bedside, and Jesus holding her left hand, his right hand raised in blessing. The disciples Peter, James and John, who were also witnesses of this miracle, are not shown.
Semen est verbum Dei.
Latin text: The seed is the Word of God.
In the lower window, the activity of the Sower is depicted, as he walks along a garden path casting the seed. We see various elements of the parable, which threaten the germination of the seed: the birds of the air, the thorns and the thistles, as well as the hard, stony ground of the pathway. The parable of the Sower and the seed is contained in three of the four Gospels:
St. Matthew 13: 1-23 St. Mark 4: 1-20 St. Luke 8: 4-15.
Judging by the detail devoted to this parable in the Gospels, and its interpretation to the disciples, one can conclude that Jesus regarded this as one of his most important parables. Our Latin text is, however, taken directly from the words of explanation recorded by St. Luke: “This is what the parable means. The seed is the word of God.” (St. Luke 8: 11)
We notice in both sections of the window the elaborate design of the pictures and the attention devoted to distant views of town and village. This is a typical feature of mediaeval and early Renaissance biblical painting, where costume, dress and setting are those of the period of the artist, rather than strictly according to the period of the Biblical narrative. There is so much interesting detail surrounding the central theme, that one may well lose sight of the main focus of the work. It is interesting that the art of the Gothic stained glass window, although executed in the Victorian era, preserves these aspects of religious art from centuries long past.
English text: This is taken from words of St. Peter, contained in the story of the meeting between Peter and the Roman centurion Cornelius in the town of Caesarea. This historic encounter between Jew and Gentile is described in the tenth chapter of The Acts of the Apostles, where Peter’s address to the household of Cornelius is recorded:“You know about Jesus of Nazareth, how God anointed him with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil; for God was with him.” (Acts 10: 38)
The upper picture shows an example of Christ’s healing ministry in the region of Galilee: the raising of the daughter of a synagogue official named Jairus, as described in:
St. Matthew 9: 18-26 St. Mark 5: 21-43 St. Luke 8: 40-56.
The young girl (aged twelve), having just recovered from death, lies wide awake in bed, with her parents at her bedside, and Jesus holding her left hand, his right hand raised in blessing. The disciples Peter, James and John, who were also witnesses of this miracle, are not shown.
Semen est verbum Dei.
Latin text: The seed is the Word of God.
In the lower window, the activity of the Sower is depicted, as he walks along a garden path casting the seed. We see various elements of the parable, which threaten the germination of the seed: the birds of the air, the thorns and the thistles, as well as the hard, stony ground of the pathway. The parable of the Sower and the seed is contained in three of the four Gospels:
St. Matthew 13: 1-23 St. Mark 4: 1-20 St. Luke 8: 4-15.
Judging by the detail devoted to this parable in the Gospels, and its interpretation to the disciples, one can conclude that Jesus regarded this as one of his most important parables. Our Latin text is, however, taken directly from the words of explanation recorded by St. Luke: “This is what the parable means. The seed is the word of God.” (St. Luke 8: 11)
We notice in both sections of the window the elaborate design of the pictures and the attention devoted to distant views of town and village. This is a typical feature of mediaeval and early Renaissance biblical painting, where costume, dress and setting are those of the period of the artist, rather than strictly according to the period of the Biblical narrative. There is so much interesting detail surrounding the central theme, that one may well lose sight of the main focus of the work. It is interesting that the art of the Gothic stained glass window, although executed in the Victorian era, preserves these aspects of religious art from centuries long past.
South 2
Christ on the holy mountain
The Disciples in the Garden of Gethsemane
Thine eyes shall see the King in [his beauty].
English text: This is part of a quotation from the book of the Prophet Isaiah, in which it is foretold that the righteous shall see the future king in Zion:
“He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure. Thine eyes shall see the king in his beauty: they shall behold the land that is very far off.” (Isaiah 33: 15-17)
Hic est filius meus dilectus.
Latin text: This is my beloved son.
This text is taken from the account of the baptism of Jesus in the River Jordan by John the Baptist in the third chapter of St. Matthew’s Gospel “And Jesus, when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved son, in whom I am well pleased.” (St. Matthew 3: 16-17) Similar accounts are given in St. Mark 1: 9-11 and St. Luke 3: 21-22.
These words spoken at Jesus’ baptism are repeated on the occasion of the Transfiguration, after Jesus has led Peter, James and John up a high mountain (St. Matthew 17: 1-9; St. Mark 9: 2-10; St. Luke 9: 28-36). The upper window shows Christ on the mountain together with Moses on the right (identified by the tablets displaying the Ten Commandments in Hebrew) and Elijah on the left. After Peter has just offered to build a shelter for each of these three, a voice from the cloud calls out: “This is my beloved Son, in whom I am well pleased; listen to him.” (St. Matthew 17: 5).
The lower window takes us to the Garden of Gethsemane, on the night before Jesus’ crucifixion. Jesus has entered the garden with his disciples, and gone over to a quiet spot to pray, taking Peter, James and John with him, and asking them to stay awake and watch. The three, overcome by anxiety and weariness are unable to keep awake, in spite of Jesus’ admonishment spoken three times. We can easily identify each of the three individually: Peter, the eldest, on the left, James on the right and the youngest, John, in the foreground. In this depiction. John is clearly identified as the ‘beloved disciple’, referred to in St. John’s Gospel 13: 23 and 21: 20-24. We can also speculate that this John is the young man referred to in St. Mark 14: 51-52, who later evades capture by the high priests’ guard, by slipping out of his light clothing. In any case, it is significant that he is the only one of the disciples to attend at the site of Jesus’ crucifixion at Golgotha, and to whom the dying Jesus entrusts with the care of his mother Mary (St. John 19: 26-27). Peter, after his betrayal of Jesus, returns in the company of John to examine the tomb, in which the body of Jesus was laid, and to find it empty. (St. Matthew 26: 36-44; St. Mark 14: 32-42; St. Luke 22: 39-46; St. John 20: 1-9)
English text: This is part of a quotation from the book of the Prophet Isaiah, in which it is foretold that the righteous shall see the future king in Zion:
“He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure. Thine eyes shall see the king in his beauty: they shall behold the land that is very far off.” (Isaiah 33: 15-17)
Hic est filius meus dilectus.
Latin text: This is my beloved son.
This text is taken from the account of the baptism of Jesus in the River Jordan by John the Baptist in the third chapter of St. Matthew’s Gospel “And Jesus, when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved son, in whom I am well pleased.” (St. Matthew 3: 16-17) Similar accounts are given in St. Mark 1: 9-11 and St. Luke 3: 21-22.
These words spoken at Jesus’ baptism are repeated on the occasion of the Transfiguration, after Jesus has led Peter, James and John up a high mountain (St. Matthew 17: 1-9; St. Mark 9: 2-10; St. Luke 9: 28-36). The upper window shows Christ on the mountain together with Moses on the right (identified by the tablets displaying the Ten Commandments in Hebrew) and Elijah on the left. After Peter has just offered to build a shelter for each of these three, a voice from the cloud calls out: “This is my beloved Son, in whom I am well pleased; listen to him.” (St. Matthew 17: 5).
The lower window takes us to the Garden of Gethsemane, on the night before Jesus’ crucifixion. Jesus has entered the garden with his disciples, and gone over to a quiet spot to pray, taking Peter, James and John with him, and asking them to stay awake and watch. The three, overcome by anxiety and weariness are unable to keep awake, in spite of Jesus’ admonishment spoken three times. We can easily identify each of the three individually: Peter, the eldest, on the left, James on the right and the youngest, John, in the foreground. In this depiction. John is clearly identified as the ‘beloved disciple’, referred to in St. John’s Gospel 13: 23 and 21: 20-24. We can also speculate that this John is the young man referred to in St. Mark 14: 51-52, who later evades capture by the high priests’ guard, by slipping out of his light clothing. In any case, it is significant that he is the only one of the disciples to attend at the site of Jesus’ crucifixion at Golgotha, and to whom the dying Jesus entrusts with the care of his mother Mary (St. John 19: 26-27). Peter, after his betrayal of Jesus, returns in the company of John to examine the tomb, in which the body of Jesus was laid, and to find it empty. (St. Matthew 26: 36-44; St. Mark 14: 32-42; St. Luke 22: 39-46; St. John 20: 1-9)
South 3
Christ in the Garden of Gethsemane
Christ on the way to his Crucifixion
If any man will come after me, let him deny himself and take up his cross and follow me.
English text: These words were spoken by Jesus on a particular day in which he questioned his disciples on his identity, as understood by others, and as understood by themselves (St. Luke 9: 18-22). After Peter’s declaration that Jesus is indeed the Messiah comes the passage foretelling the Master’s future suffering, rejection, condemnation to death and resurrection. Thereafter follows the teaching of the cost of discipleship:
“If anyone wishes to be a follower of mine, let him deny himself and take up his cross and follow me. Whoever cares for his own safety is lost; but if a man will let himself be lost for my sake, that man is safe. What will a man gain by winning the whole world, at the cost of his true self?” (St. Luke 9: 23-27). See also St. Matthew 16: 24-28; St. Mark 8:34-9:1.
The nature and cost of discipleship are major themes throughout the four Gospels, which only become clearer gradually to the Twelve Apostles after their early calling to leave their professions as fishermen (Simon Peter, Andrew, James and John), tax collector (Levi, renamed Matthew) and other activities (St. Matthew 4: 18-22, 9. 9, 10:2-4; St. Mark 1: 16-20, 2: 13-14, 3: 14-19; St. Luke 5: 1-11, 6: 12-16; St. John 1: 35-51).
Fiat voluntas tua.
Latin text: Thy will be done.
These well-known words from the Lord’s Prayer (St. Matthew 6: 9-13; St. Luke 11: 2-4) occur once again in the account of Christ’s deep agony experienced in the Garden of Gethsemane in Jerusalem during the night preceding his arrest, trial and crucifixion (St. Matthew 26: 39; St. Mark 14: 36; St. Luke 22: 42).
In the upper picture, while kneeling in prayer, Jesus accepts the chalice of suffering from the angel, while, in the background, Judas and the High Priests’ soldiers, half hidden in the shelter, bide their time and await their moment to come and carry out his arrest.
The lower section of the window reminds us of the sixth Station of the Cross on Good Friday: while Veronica offers a cloth to Jesus, he is about to be struck by one of the angry and threatening Roman soldiers. The meaning of the chalice of suffering now becomes clearer: it implies both the scorn and maltreatment endured during the trial by Pilate and the cross-questioning by the High Priests and by Herod, culminating in the walk along the Via Dolorosa to the place of crucifixion, after the Roman Governor has washed his hands of personal responsibility for the fate of his prisoner. Perhaps worst still for our Lord than his physical suffering was his sense of betrayal by his closest friends and followers at this time: by Peter, who has denied him thrice in spite of his earlier protestations (St. Matthew 26: 31-35; St. Mark 14: 27-31; St. Luke 22: 31-34; St. John 13: 36-38), and by the Beloved Disciple (St. John 13: 21-26), who has evaded capture in the garden by divesting himself of his garments (St. Mark 14: 51-52). The final act of desertion appeared to be by God Himself (St. Matthew 27: 45-48; St. Mark 15: 33-36). The Beloved Disciple was, however, one of the few who summoned the courage to stand below his crucified Lord, where he received the commission, in one of the Seven Sayings from the Cross, to take care of the Lord’s mother as his own (St. John 19:26-27). This he proceeds to do directly, ‘from that moment’.
English text: These words were spoken by Jesus on a particular day in which he questioned his disciples on his identity, as understood by others, and as understood by themselves (St. Luke 9: 18-22). After Peter’s declaration that Jesus is indeed the Messiah comes the passage foretelling the Master’s future suffering, rejection, condemnation to death and resurrection. Thereafter follows the teaching of the cost of discipleship:
“If anyone wishes to be a follower of mine, let him deny himself and take up his cross and follow me. Whoever cares for his own safety is lost; but if a man will let himself be lost for my sake, that man is safe. What will a man gain by winning the whole world, at the cost of his true self?” (St. Luke 9: 23-27). See also St. Matthew 16: 24-28; St. Mark 8:34-9:1.
The nature and cost of discipleship are major themes throughout the four Gospels, which only become clearer gradually to the Twelve Apostles after their early calling to leave their professions as fishermen (Simon Peter, Andrew, James and John), tax collector (Levi, renamed Matthew) and other activities (St. Matthew 4: 18-22, 9. 9, 10:2-4; St. Mark 1: 16-20, 2: 13-14, 3: 14-19; St. Luke 5: 1-11, 6: 12-16; St. John 1: 35-51).
Fiat voluntas tua.
Latin text: Thy will be done.
These well-known words from the Lord’s Prayer (St. Matthew 6: 9-13; St. Luke 11: 2-4) occur once again in the account of Christ’s deep agony experienced in the Garden of Gethsemane in Jerusalem during the night preceding his arrest, trial and crucifixion (St. Matthew 26: 39; St. Mark 14: 36; St. Luke 22: 42).
In the upper picture, while kneeling in prayer, Jesus accepts the chalice of suffering from the angel, while, in the background, Judas and the High Priests’ soldiers, half hidden in the shelter, bide their time and await their moment to come and carry out his arrest.
The lower section of the window reminds us of the sixth Station of the Cross on Good Friday: while Veronica offers a cloth to Jesus, he is about to be struck by one of the angry and threatening Roman soldiers. The meaning of the chalice of suffering now becomes clearer: it implies both the scorn and maltreatment endured during the trial by Pilate and the cross-questioning by the High Priests and by Herod, culminating in the walk along the Via Dolorosa to the place of crucifixion, after the Roman Governor has washed his hands of personal responsibility for the fate of his prisoner. Perhaps worst still for our Lord than his physical suffering was his sense of betrayal by his closest friends and followers at this time: by Peter, who has denied him thrice in spite of his earlier protestations (St. Matthew 26: 31-35; St. Mark 14: 27-31; St. Luke 22: 31-34; St. John 13: 36-38), and by the Beloved Disciple (St. John 13: 21-26), who has evaded capture in the garden by divesting himself of his garments (St. Mark 14: 51-52). The final act of desertion appeared to be by God Himself (St. Matthew 27: 45-48; St. Mark 15: 33-36). The Beloved Disciple was, however, one of the few who summoned the courage to stand below his crucified Lord, where he received the commission, in one of the Seven Sayings from the Cross, to take care of the Lord’s mother as his own (St. John 19:26-27). This he proceeds to do directly, ‘from that moment’.
South 4
The resurrection of Christ
He is not here but is risen
English text: Early on the morning of Easter Sunday, just before sunrise, Mary Magdalene and Mary, ‘the mother of James and Salome’, brought aromatic oils and spices to the tomb to anoint Jesus’ body, still puzzled as to how to find someone strong enough to remove the large stone sealing the entrance to the tomb. St. Matthew reports that the opening ‘by an angel’ was accomplished with the aid of a violent earthquake (St. Matthew 28:2), while St. Mark and St. Luke record that the stone, ‘heavy as it was’, had already been rolled away by the time of their arrival (St. Mark 16: 4; St. Luke 24: 3). On entering the tomb, the women encounter two persons (‘angels’) in ‘dazzling garments’, one of whom addresses them with the words: “Be not afraid: you seek Jesus of Nazareth, who was crucified. Why do you seek the living among the dead? He is not here, but is risen. Remember how he spoke to you when he was still in Galilee, saying, the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’ (St. Mark 16:6, St. Luke 24: 6-7) The women recall the words of Jesus, and return to Jesus’ followers to bring the word of the resurrection.
The second Mary referred to in St. Luke’s account seems to be the mother of Jesus. This we see by referring to the account of Jesus’ rejection by the people of Nazareth (St. Matthew 13: 55-56; St. Mark 6: 3-4), where he speaks the famous words “A prophet is not without honour, except in his own country, and in his own house.”(St. Matthew 13: 57)
In St. John’s account (St. John 20: 1-18), it is Mary Magdalene alone who comes to the tomb before dawn, and, finding that the stone has been removed, runs to report her discovery to Peter and to the Beloved Disciple. These in turn run to the tomb to see for themselves, and on entering, find the linen wrappings of the dead, but no-one inside. At this point, the Gospel writer declares that they saw and believed in the Resurrection (St. John 20: 9). Mary Magdalene, who remains alone near the tomb weeping, has her encounter with Jesus in the garden outside, at first mistaking him for the gardener (St. John 20: 11-17).
There are various accounts of encounters by the disciples with the Risen Christ, two of which are depicted in the adjacent window. At this point, it is interesting to speculate on which of these accounts were related to St. Paul, who appears from his letters to have learned many details of the life and teachings of our Lord. In his first letter to the Corinthians, St. Paul relates the facts of Jesus’ resurrection, as he has learned them form others, mentioning also that “In the end, he appeared even to me.” (1 Corinthians 15: 1-11). By this, he probably means his experience on the road to Damascus, of which an account may be found in the book of Acts (Acts 9: 1-30), as well as in St. Paul’s defence in Jerusalem prior to his period of detention and later imprisonment (Acts 22: 1-21). It is interesting that St. Paul regards his dramatic conversion experience as proof of the truth of the Resurrection.
Resurrexit secundum scripturas.
Latin text: He rose again in accordance with the scriptures.
These words, which affirm the very basis of our Faith, are contained in the ancient creeds of the Church: the Apostles Creed and the Nicene Creed, being preceded by the phrase ‘on the third day’. We also find them in the Quicunque vult, the Confession of the Christian Faith. commonly called the Creed of St. Athanasius (Book of Common Prayer, p. 23).
We are assured of our own resurrection from the dead by the truth of Jesus’ resurrection. St. Paul explains in 1 Corinthians 15 how these facts are related.
English text: Early on the morning of Easter Sunday, just before sunrise, Mary Magdalene and Mary, ‘the mother of James and Salome’, brought aromatic oils and spices to the tomb to anoint Jesus’ body, still puzzled as to how to find someone strong enough to remove the large stone sealing the entrance to the tomb. St. Matthew reports that the opening ‘by an angel’ was accomplished with the aid of a violent earthquake (St. Matthew 28:2), while St. Mark and St. Luke record that the stone, ‘heavy as it was’, had already been rolled away by the time of their arrival (St. Mark 16: 4; St. Luke 24: 3). On entering the tomb, the women encounter two persons (‘angels’) in ‘dazzling garments’, one of whom addresses them with the words: “Be not afraid: you seek Jesus of Nazareth, who was crucified. Why do you seek the living among the dead? He is not here, but is risen. Remember how he spoke to you when he was still in Galilee, saying, the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’ (St. Mark 16:6, St. Luke 24: 6-7) The women recall the words of Jesus, and return to Jesus’ followers to bring the word of the resurrection.
The second Mary referred to in St. Luke’s account seems to be the mother of Jesus. This we see by referring to the account of Jesus’ rejection by the people of Nazareth (St. Matthew 13: 55-56; St. Mark 6: 3-4), where he speaks the famous words “A prophet is not without honour, except in his own country, and in his own house.”(St. Matthew 13: 57)
In St. John’s account (St. John 20: 1-18), it is Mary Magdalene alone who comes to the tomb before dawn, and, finding that the stone has been removed, runs to report her discovery to Peter and to the Beloved Disciple. These in turn run to the tomb to see for themselves, and on entering, find the linen wrappings of the dead, but no-one inside. At this point, the Gospel writer declares that they saw and believed in the Resurrection (St. John 20: 9). Mary Magdalene, who remains alone near the tomb weeping, has her encounter with Jesus in the garden outside, at first mistaking him for the gardener (St. John 20: 11-17).
There are various accounts of encounters by the disciples with the Risen Christ, two of which are depicted in the adjacent window. At this point, it is interesting to speculate on which of these accounts were related to St. Paul, who appears from his letters to have learned many details of the life and teachings of our Lord. In his first letter to the Corinthians, St. Paul relates the facts of Jesus’ resurrection, as he has learned them form others, mentioning also that “In the end, he appeared even to me.” (1 Corinthians 15: 1-11). By this, he probably means his experience on the road to Damascus, of which an account may be found in the book of Acts (Acts 9: 1-30), as well as in St. Paul’s defence in Jerusalem prior to his period of detention and later imprisonment (Acts 22: 1-21). It is interesting that St. Paul regards his dramatic conversion experience as proof of the truth of the Resurrection.
Resurrexit secundum scripturas.
Latin text: He rose again in accordance with the scriptures.
These words, which affirm the very basis of our Faith, are contained in the ancient creeds of the Church: the Apostles Creed and the Nicene Creed, being preceded by the phrase ‘on the third day’. We also find them in the Quicunque vult, the Confession of the Christian Faith. commonly called the Creed of St. Athanasius (Book of Common Prayer, p. 23).
We are assured of our own resurrection from the dead by the truth of Jesus’ resurrection. St. Paul explains in 1 Corinthians 15 how these facts are related.
South 5
Christ appears to Peter on Lake Tiberias
Encounter with the risen Christ on the way to Emmaus
He was known to them in the breaking of the bread.
English text: This sentence comes at the climax of St. Luke’s account of a journey undertaken on the Sunday of the resurrection, after the women have returned to the apostles with the story of the empty tomb and the message of the angels. Two disciples, only one of whom is identified, as ‘Cleopas’, are walking in the afternoon to a village called Emmaus, about sixty furlongs’ (twelve kilometres’) distance from Jerusalem, when they are joined by a mysterious stranger, who questions them about their conversation regarding recent events in Jerusalem. After a long discourse on the way, during which he points out and interprets the various scriptural passages referring to the Messiah, they reach the village at evening, and the disciples press the stranger to join them for supper, which he does. Only after he has taken the bread, said the blessing and broken it, and offered it to them, do they recognise Jesus as the person to whom they had been speaking on their journey. At the moment of recognition, however, he vanishes from their sight. Cleopas and his companion immediately abandon their plan to spend the night in Emmaus, and hasten back to Jerusalem to inform the Eleven of their remarkable experience They have no sooner arrived to tell the assembled Apostles their astonishing story, however, than Jesus is again in their midst, a person of flesh and blood, and no ghost. It is significant that what Jesus eats at this point to demonstrate his reality, is a piece of cooked fish, as in the account below (St. Luke 24: 13-35, 36-43).
Pasce oves meas.
Latin text: Feed my sheep.
These words are spoken by Jesus to St. Peter on the banks of Lake Tiberias (Lake Galilee) after his Resurrection (St. John 21: 1-17). Simon Peter, Thomas called Didymus, Nathanael of Cana-in-Galilee, James and John the sons of Zebedee and two others have spent the night fishing but have caught nothing. As they approach the shore at sunrise, they see someone standing on the beach: it is their risen Lord, who has prepared a charcoal fire and a breakfast meal of fish and bread for them. After the meal, during which none dared question his identity, he asks Peter the familiar words “Simon, son of John, do you love me?” In spite of Peter’s affirmation, this question is repeated twice, with the injunction “Feed my sheep” (St. John 21: 17). Then follows the prophesy concerning the manner of death by which Peter was to glorify God, and Peter’s question concerning the future of the Beloved Disciple (the author of the Gospel), which Jesus answers in a remarkable way: “If it should be my will that he wait until I come, what is that to you? Follow me.” (St. John 21: 22)
Our two sections of this stained-glass window show two of the scenes described above. Jesus, standing under a beautiful tree, with a view of a mountain in the distance, commissions Peter to “Feed my sheep”. The symbolic presence of two sheep in the picture serve to emphasise the message given to Peter, as the most senior and natural leader of the Apostles. His betrayal of Jesus on the morning of our Lord’s trial now forgiven, Peter never looks back from this moment, but steps into his role as leader in the difficult days which follow, deterred by neither persecution nor suffering, and we know that he remained faithful to the end. The other scene shows Jesus at table with Cleopas and his companion in the village of Emmaus, where they have chosen to spend the night, at the start of supper, in which they are shortly to recognise him as their risen Lord, as he breaks the bread after the blessing
English text: This sentence comes at the climax of St. Luke’s account of a journey undertaken on the Sunday of the resurrection, after the women have returned to the apostles with the story of the empty tomb and the message of the angels. Two disciples, only one of whom is identified, as ‘Cleopas’, are walking in the afternoon to a village called Emmaus, about sixty furlongs’ (twelve kilometres’) distance from Jerusalem, when they are joined by a mysterious stranger, who questions them about their conversation regarding recent events in Jerusalem. After a long discourse on the way, during which he points out and interprets the various scriptural passages referring to the Messiah, they reach the village at evening, and the disciples press the stranger to join them for supper, which he does. Only after he has taken the bread, said the blessing and broken it, and offered it to them, do they recognise Jesus as the person to whom they had been speaking on their journey. At the moment of recognition, however, he vanishes from their sight. Cleopas and his companion immediately abandon their plan to spend the night in Emmaus, and hasten back to Jerusalem to inform the Eleven of their remarkable experience They have no sooner arrived to tell the assembled Apostles their astonishing story, however, than Jesus is again in their midst, a person of flesh and blood, and no ghost. It is significant that what Jesus eats at this point to demonstrate his reality, is a piece of cooked fish, as in the account below (St. Luke 24: 13-35, 36-43).
Pasce oves meas.
Latin text: Feed my sheep.
These words are spoken by Jesus to St. Peter on the banks of Lake Tiberias (Lake Galilee) after his Resurrection (St. John 21: 1-17). Simon Peter, Thomas called Didymus, Nathanael of Cana-in-Galilee, James and John the sons of Zebedee and two others have spent the night fishing but have caught nothing. As they approach the shore at sunrise, they see someone standing on the beach: it is their risen Lord, who has prepared a charcoal fire and a breakfast meal of fish and bread for them. After the meal, during which none dared question his identity, he asks Peter the familiar words “Simon, son of John, do you love me?” In spite of Peter’s affirmation, this question is repeated twice, with the injunction “Feed my sheep” (St. John 21: 17). Then follows the prophesy concerning the manner of death by which Peter was to glorify God, and Peter’s question concerning the future of the Beloved Disciple (the author of the Gospel), which Jesus answers in a remarkable way: “If it should be my will that he wait until I come, what is that to you? Follow me.” (St. John 21: 22)
Our two sections of this stained-glass window show two of the scenes described above. Jesus, standing under a beautiful tree, with a view of a mountain in the distance, commissions Peter to “Feed my sheep”. The symbolic presence of two sheep in the picture serve to emphasise the message given to Peter, as the most senior and natural leader of the Apostles. His betrayal of Jesus on the morning of our Lord’s trial now forgiven, Peter never looks back from this moment, but steps into his role as leader in the difficult days which follow, deterred by neither persecution nor suffering, and we know that he remained faithful to the end. The other scene shows Jesus at table with Cleopas and his companion in the village of Emmaus, where they have chosen to spend the night, at the start of supper, in which they are shortly to recognise him as their risen Lord, as he breaks the bread after the blessing
South 6
The ascended Christ in glory.
Witnesses to the Ascension
The path of the just is as a shining light that shineth more and more unto the perfect day.
English text: This is a quotation from the Book of Proverbs, in which the path of the just is contrasted with the way of the wicked. (Proverbs 4. 18) The text is here related to the life and example of Jesus, in his ministry, death and resurrection, the ‘perfect day’ referring prophetically to the future ‘end of all things’ in the ‘new heaven and the new earth’, when the nations shall be healed and ‘every accursed thing shall disappear’. (Revelation 22: 1-5). This shall be a time when ‘He (God) will wipe away every tear from their eyes; there shall be an end to death, and to mourning and crying and pain; for the old order has passed away.’ (Revelation 21: 1-4)
Adcendit in coelum.
Latin text: He ascended into heaven
These words, which are also used to affirm of our Faith, are likewise contained in the ancient creeds of the Church: the Apostles Creed and the Nicene Creed, as recited at Morning and Evening Prayer and before the Holy Eucharist is served (Anglican Prayer Book, pp. 48-49; 58-59; 108-109). They serve to remind us of the termination of Jesus’ earthly life, and that it did not end with the crucifixion, but that he remains with us for all time in a spiritual sense.
In the window above, we see a representation of the risen and ascended Christ in glory, while below the kneeling disciples, who have accompanied him to the time and place of leave-taking, are depicted in a similar landscape to the one in which St. Peter has received his commission (see window 5), a green field with a view of a mountain in the distance. The picture is inspired by brief accounts in the Gospels (St. Matthew 28: 16-20; St. Mark 16: 19-20; St. Luke 24: 50-53), and continued in the Book of Acts of the Apostles (Acts 1: 1-12). The distant mountain may be the one referred to in St. Matthew’s account, described as the ‘hill called Olivet’ by St. Luke in the Acts (1:12), the vicinity being that of Bethany (St. Luke 24: 50). The events depicted are in fact the fulfilment of Jesus’ ministry on earth: “Jesus knew that his hour had come and that he must leave the world and go to the Father.” (St. John 13:1) Finally, the disciples are enabled to understand the words which had greatly puzzled both St. Peter and St. Thomas: “Where I am going you cannot follow me, but one day you will.” (St. John 13: 34, 36) Jesus has declared before his crucifixion that he is going to his Father’s house to “prepare a place for you. And if I go and prepare a place for you, I shall come again and receive you to myself, so that where I am you may be also; and my way there is known to you.” (St. John 14: 2-4) After Thomas’ further enquiry as to the way Jesus will take, he now applies ‘the way’ (Latin: via) in a different sense: “I am the way; I am the truth and I am the life; no one comes to the Father but by me” (St. John 14: 6). Thus, ‘the way’ becomes the ‘way of life’, related to our following the teachings of Jesus, and also the ‘via dolorosa’ (the way of pain and suffering), which Jesus himself has recently walked and in which St. Peter and the others will, in due course, follow. It also means, in the present context, the way to our future life, in the case of the disciples, united with the Father and re-united with the Son.
English text: This is a quotation from the Book of Proverbs, in which the path of the just is contrasted with the way of the wicked. (Proverbs 4. 18) The text is here related to the life and example of Jesus, in his ministry, death and resurrection, the ‘perfect day’ referring prophetically to the future ‘end of all things’ in the ‘new heaven and the new earth’, when the nations shall be healed and ‘every accursed thing shall disappear’. (Revelation 22: 1-5). This shall be a time when ‘He (God) will wipe away every tear from their eyes; there shall be an end to death, and to mourning and crying and pain; for the old order has passed away.’ (Revelation 21: 1-4)
Adcendit in coelum.
Latin text: He ascended into heaven
These words, which are also used to affirm of our Faith, are likewise contained in the ancient creeds of the Church: the Apostles Creed and the Nicene Creed, as recited at Morning and Evening Prayer and before the Holy Eucharist is served (Anglican Prayer Book, pp. 48-49; 58-59; 108-109). They serve to remind us of the termination of Jesus’ earthly life, and that it did not end with the crucifixion, but that he remains with us for all time in a spiritual sense.
In the window above, we see a representation of the risen and ascended Christ in glory, while below the kneeling disciples, who have accompanied him to the time and place of leave-taking, are depicted in a similar landscape to the one in which St. Peter has received his commission (see window 5), a green field with a view of a mountain in the distance. The picture is inspired by brief accounts in the Gospels (St. Matthew 28: 16-20; St. Mark 16: 19-20; St. Luke 24: 50-53), and continued in the Book of Acts of the Apostles (Acts 1: 1-12). The distant mountain may be the one referred to in St. Matthew’s account, described as the ‘hill called Olivet’ by St. Luke in the Acts (1:12), the vicinity being that of Bethany (St. Luke 24: 50). The events depicted are in fact the fulfilment of Jesus’ ministry on earth: “Jesus knew that his hour had come and that he must leave the world and go to the Father.” (St. John 13:1) Finally, the disciples are enabled to understand the words which had greatly puzzled both St. Peter and St. Thomas: “Where I am going you cannot follow me, but one day you will.” (St. John 13: 34, 36) Jesus has declared before his crucifixion that he is going to his Father’s house to “prepare a place for you. And if I go and prepare a place for you, I shall come again and receive you to myself, so that where I am you may be also; and my way there is known to you.” (St. John 14: 2-4) After Thomas’ further enquiry as to the way Jesus will take, he now applies ‘the way’ (Latin: via) in a different sense: “I am the way; I am the truth and I am the life; no one comes to the Father but by me” (St. John 14: 6). Thus, ‘the way’ becomes the ‘way of life’, related to our following the teachings of Jesus, and also the ‘via dolorosa’ (the way of pain and suffering), which Jesus himself has recently walked and in which St. Peter and the others will, in due course, follow. It also means, in the present context, the way to our future life, in the case of the disciples, united with the Father and re-united with the Son.
South 7
The Holy Spirit as a Dove at Pentecost
Going forth as missionaries
They were all filled with the Holy Ghost.
English text: Events have now moved from Ascension Day, which we have been considering in the previous window, to the Day of Pentecost, some fifty days after the period of the Passover, during which the Last Supper was celebrated (Greek:: the fiftieth day, also known as Whitsunday, from the Old English Hwita Sunnandaeg, a name which referred to the white robes worn by persons baptised on that day). St. Peter is presiding over a gathering of the remaining Eleven Apostles and their followers in a building in Jerusalem, when a dramatic event occurs, as depicted in the upper panel of this window. This event has been prophesied by Jesus shortly before his Ascension. (Acts of the Apostles 1: 4-5)
“While the day of Pentecost was running its course they were all together in one place, when suddenly there came from the sky a noise like that of a strong driving wind, which filled the whole house where they were sitting. And there appeared to them tongues like flames of fire, dispersed among them and resting on each one. and they were all filled with the Holy Spirit and began to talk in other tongues, as the Spirit gave them power of utterance.” (Acts of the Apostles 2: 1-4)
A large number of devout Jews from many of the neighbouring countries was in Jerusalem at the time, and of these a large crowd gathered to listen to the astonishing sound of their various own languages being spoken by the Apostles. In response to this interest and surprise of the multitude gathered, St. Peter made a stirring address in which he explained, to his Jewish hearers, the life, death and resurrection of Christ in relation to their traditions, religious beliefs and prophetic scriptures. The result of his oratory was the conversion of some three thousand to faith in Jesus Christ and their baptism on the same day. (Acts of the Apostles 2: 14-41)
In the stained-glass window, the representation of the presence of the Holy Spirit by a dove takes us back to the baptism of Jesus in the River Jordan, an event referred to in one of the texts for the second window, in which Jesus sees the heavens opened and the Spirit of God descending like a dove, and lighting upon him, while a voice from heaven declares “This is my beloved son, in whom I am well pleased.” (St. Matthew 3: 16-17; St. Mark 1: 9-11; St. Luke 3: 21-22).
Ego vobiscum sum omnibus diebus.
Latin text: I am with you unto the end of time (for all days).
In the lower panel, Jesus is present with the disciples, who are being sent forth to spread the Good News to all people. The Latin quotation is taken from the closing lines of the Gospel of St. Matthew: “Full authority in heaven and on earth has been committed to me. Go forth therefore and make all nations my disciples; baptize men everywhere in the name of the Father and the Son and the Holy Spirit, and teach them to observe all that I have commanded you. And be assured, I am with you always, to the end of time.” (St. Matthew 28: 19-20)
John Douglas Hey, Easter 2010.
English text: Events have now moved from Ascension Day, which we have been considering in the previous window, to the Day of Pentecost, some fifty days after the period of the Passover, during which the Last Supper was celebrated (Greek:: the fiftieth day, also known as Whitsunday, from the Old English Hwita Sunnandaeg, a name which referred to the white robes worn by persons baptised on that day). St. Peter is presiding over a gathering of the remaining Eleven Apostles and their followers in a building in Jerusalem, when a dramatic event occurs, as depicted in the upper panel of this window. This event has been prophesied by Jesus shortly before his Ascension. (Acts of the Apostles 1: 4-5)
“While the day of Pentecost was running its course they were all together in one place, when suddenly there came from the sky a noise like that of a strong driving wind, which filled the whole house where they were sitting. And there appeared to them tongues like flames of fire, dispersed among them and resting on each one. and they were all filled with the Holy Spirit and began to talk in other tongues, as the Spirit gave them power of utterance.” (Acts of the Apostles 2: 1-4)
A large number of devout Jews from many of the neighbouring countries was in Jerusalem at the time, and of these a large crowd gathered to listen to the astonishing sound of their various own languages being spoken by the Apostles. In response to this interest and surprise of the multitude gathered, St. Peter made a stirring address in which he explained, to his Jewish hearers, the life, death and resurrection of Christ in relation to their traditions, religious beliefs and prophetic scriptures. The result of his oratory was the conversion of some three thousand to faith in Jesus Christ and their baptism on the same day. (Acts of the Apostles 2: 14-41)
In the stained-glass window, the representation of the presence of the Holy Spirit by a dove takes us back to the baptism of Jesus in the River Jordan, an event referred to in one of the texts for the second window, in which Jesus sees the heavens opened and the Spirit of God descending like a dove, and lighting upon him, while a voice from heaven declares “This is my beloved son, in whom I am well pleased.” (St. Matthew 3: 16-17; St. Mark 1: 9-11; St. Luke 3: 21-22).
Ego vobiscum sum omnibus diebus.
Latin text: I am with you unto the end of time (for all days).
In the lower panel, Jesus is present with the disciples, who are being sent forth to spread the Good News to all people. The Latin quotation is taken from the closing lines of the Gospel of St. Matthew: “Full authority in heaven and on earth has been committed to me. Go forth therefore and make all nations my disciples; baptize men everywhere in the name of the Father and the Son and the Holy Spirit, and teach them to observe all that I have commanded you. And be assured, I am with you always, to the end of time.” (St. Matthew 28: 19-20)
John Douglas Hey, Easter 2010.
Lady Chapel - North
The Annunciation
The Nativity
A little child shall lead them.
English text: This is taken from words of the prophet Isaiah, who foretells the coming of God’s Kingdom in the land of Israel with the advent of the Messiah, who will establish an everlasting reign of peace:“The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.” (Isaiah 11: 6)
As Christians, we interpret this prophecy as referring to the birth of Jesus Christ, the Son of God, and the stained-glass window points to this event, which took place over 2000 years ago.
The upper picture shows the angel Gabriel appearing to Mary, who is still kneeling after prayer at an altar in Nazareth, while a dove (depiction of the Holy Spirit) hovers above her. She is told that, as she has found favour with God, she shall bear a son, to be called Jesus, who will ascend the throne of his ancestor David, and reign as King: St. Luke 1: 26-38. Before the angel departs, Mary signifies her acceptance of the will of God. The depiction is ornate, rich in colour and artistic detail, to suggest the importance of this event to mankind.
Verbum caro factum est.
Latin text: The Word was made flesh.
The lower window places us in the midst of the Nativity scene in a manger in Bethlehem, as we look upon Joseph, Mary and the infant Jesus in swaddling clothes, with the cattle in the background Just visible beneath the eaves is the Star which served as a guide to the Magi, on their quest to find ‘him that was born King of the Jews’ (St. Matthew 3: 2). The depiction follows the account of the journey from Nazareth to Bethlehem for the purposes of taxation, as decreed by the Emperor Augustus, when no room could be found for the Holy Family in the inn: St. Luke 2: 1-7.
We notice how stark the contrast is between this simple rural scene and the splendour of the Annunciation scene, perhaps suggesting the gulf between the spiritual world of the Angel Gabriel and the Dove, and our own existence on earth.
Our Latin text is a quotation from the Gospel according to St. John, in which Jesus is declared to be the Incarnation of the Word of God:
“And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” (St. John 1: 14)
English text: This is taken from words of the prophet Isaiah, who foretells the coming of God’s Kingdom in the land of Israel with the advent of the Messiah, who will establish an everlasting reign of peace:“The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.” (Isaiah 11: 6)
As Christians, we interpret this prophecy as referring to the birth of Jesus Christ, the Son of God, and the stained-glass window points to this event, which took place over 2000 years ago.
The upper picture shows the angel Gabriel appearing to Mary, who is still kneeling after prayer at an altar in Nazareth, while a dove (depiction of the Holy Spirit) hovers above her. She is told that, as she has found favour with God, she shall bear a son, to be called Jesus, who will ascend the throne of his ancestor David, and reign as King: St. Luke 1: 26-38. Before the angel departs, Mary signifies her acceptance of the will of God. The depiction is ornate, rich in colour and artistic detail, to suggest the importance of this event to mankind.
Verbum caro factum est.
Latin text: The Word was made flesh.
The lower window places us in the midst of the Nativity scene in a manger in Bethlehem, as we look upon Joseph, Mary and the infant Jesus in swaddling clothes, with the cattle in the background Just visible beneath the eaves is the Star which served as a guide to the Magi, on their quest to find ‘him that was born King of the Jews’ (St. Matthew 3: 2). The depiction follows the account of the journey from Nazareth to Bethlehem for the purposes of taxation, as decreed by the Emperor Augustus, when no room could be found for the Holy Family in the inn: St. Luke 2: 1-7.
We notice how stark the contrast is between this simple rural scene and the splendour of the Annunciation scene, perhaps suggesting the gulf between the spiritual world of the Angel Gabriel and the Dove, and our own existence on earth.
Our Latin text is a quotation from the Gospel according to St. John, in which Jesus is declared to be the Incarnation of the Word of God:
“And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” (St. John 1: 14)
Lady Chapel South
Christ the Good Shepherd
Christ gathering the Children
In unum corpus baptizati.
Latin text: Baptised into one body.
This text is taken from St. Paul’s first letter to the Corinthians:
“For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” (1 Corinthians 12: 13)
The concept of Christian unity is developed in the depiction of the Parable of the Good Shepherd (St. John 10: 11-16), in which Christ is described as the Shepherd of the Flock who is ready to lay down his life for the sheep. The shepherd not only keeps the flock intact (the Jewish believers), but will lead other sheep to the fold (the Gentiles), so that there will be one flock and one shepherd. These words follow those of a closely related parable, in which Jesus describes himself as the door to the sheepfold, meaning the gateway to salvation (St. John 10: 9). Jesus’ teaching is a development of that of the prophet Ezekiel (Ezekiel 34) years earlier.
Both parables illustrate and explain the words of Jesus: “I am the way, the truth and the life: no man cometh unto the Father, but by me.” (St. John 14: 6) This text , the climax of Jesus’ teaching, follows his revelation to the disciples that his departure from this world is imminent, when Thomas asks how they can follow without knowing where he is going (St. John 14: 1-5)
A related theme is expressed in the words of Jesus to Martha before the raising of Lazarus from the dead in Bethany: “I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die.” (St. John 11: 25, 26) Suffer little children to come unto me English text: The lower picture illustrates the gathering of the children by Jesus, as described in St. Matthew: 19: 13-15; St. Mark 10: 13-16; and St. Luke 18: 15-17. When the people bring young children to Jesus to touch and to bless, his disciples try to prevent the Master from being disturbed in this way; the Scriptures record Jesus’ displeasure at their attitude:
“But when Jesus saw it, he was much displeased, and said unto them, ‘Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.’” (St. Mark 10: 14; St. Luke 18: 16)
The rôle of children in Jesus’ ministry is described in a number of texts. When the disciples pose the question “Who is the greatest in the Kingdom of Heaven?” (St. Matthew 18:1), Jesus answers by calling a little child to his side, and explaining that since, without becoming as children, we cannot enter the Kingdom of Heaven (St. Mark 10: 15), we become greatest in the Kingdom by humbling ourselves ‘as this little child’ (St. Matthew 18: 3,4). Then follows the stern warning against those who try to destroy the faith of children, or to lead them into sin. Thus, we have a responsibility towards children both in our teaching and in the example of the lives which we lead, and we are warned of the dangers of pride and self-importance
“For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” (1 Corinthians 12: 13)
The concept of Christian unity is developed in the depiction of the Parable of the Good Shepherd (St. John 10: 11-16), in which Christ is described as the Shepherd of the Flock who is ready to lay down his life for the sheep. The shepherd not only keeps the flock intact (the Jewish believers), but will lead other sheep to the fold (the Gentiles), so that there will be one flock and one shepherd. These words follow those of a closely related parable, in which Jesus describes himself as the door to the sheepfold, meaning the gateway to salvation (St. John 10: 9). Jesus’ teaching is a development of that of the prophet Ezekiel (Ezekiel 34) years earlier.
Both parables illustrate and explain the words of Jesus: “I am the way, the truth and the life: no man cometh unto the Father, but by me.” (St. John 14: 6) This text , the climax of Jesus’ teaching, follows his revelation to the disciples that his departure from this world is imminent, when Thomas asks how they can follow without knowing where he is going (St. John 14: 1-5)
A related theme is expressed in the words of Jesus to Martha before the raising of Lazarus from the dead in Bethany: “I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die.” (St. John 11: 25, 26) Suffer little children to come unto me English text: The lower picture illustrates the gathering of the children by Jesus, as described in St. Matthew: 19: 13-15; St. Mark 10: 13-16; and St. Luke 18: 15-17. When the people bring young children to Jesus to touch and to bless, his disciples try to prevent the Master from being disturbed in this way; the Scriptures record Jesus’ displeasure at their attitude:
“But when Jesus saw it, he was much displeased, and said unto them, ‘Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.’” (St. Mark 10: 14; St. Luke 18: 16)
The rôle of children in Jesus’ ministry is described in a number of texts. When the disciples pose the question “Who is the greatest in the Kingdom of Heaven?” (St. Matthew 18:1), Jesus answers by calling a little child to his side, and explaining that since, without becoming as children, we cannot enter the Kingdom of Heaven (St. Mark 10: 15), we become greatest in the Kingdom by humbling ourselves ‘as this little child’ (St. Matthew 18: 3,4). Then follows the stern warning against those who try to destroy the faith of children, or to lead them into sin. Thus, we have a responsibility towards children both in our teaching and in the example of the lives which we lead, and we are warned of the dangers of pride and self-importance
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