Treasures of All Saints: All Saints' Episcopal Church

This material is written in thanksgiving for over seventeen years of ministry at All Saints' and in loving memory of all those who have over the years given of their time, talent and treasure to continue the heritage of our particular beauty of worship.

This guide is not intended to be an exhaustive catalogue of the art in All Saints' Church, but a tour guide to direct your footsteps and help you understand the significance of what you are seeing.

The first part of this material is a walking tour around the entire perimeter of the church of all the stained glass. The tour begins at the north west corner of the nave, as marked on the diagram, with the Moses window and ends at the rose window, dedicated to St. Paul, in the west wall of the church. While the best view of this window is from the floor of the nave, please feel free to go up into the balcony to see the details.

The second part is a tour of the chancel tiles and altar rail medallions. The tour of the tiles begins at the top of the chancel steps, left hand side, and continues in a serpentine fashion (as shown in the other diagram on the other side of this page) to the foot of the left end of the altar rail, where the tour of the medallions begins.

The third part is an explanation of the reredos, which is the carved wooden screen behind the holy table. Please read the guide carefully, since, unlike the other parts, the order is determined by the chronological sequence of the Church Fathers rather than by the contiguous order of their depictions.

The fourth part contains a description of the organ, a list of memorials and the bibliography.

All of the nave windows are designed and made by Charles J. Connick Associates of Boston in a manner that is traditionally medieval. They hark back to the thirteenth century, a period in which most people could not read and had to rely on pictures to learn Bible stories. Churches abounded in stained glass and sculpture which told the story of redemption, and even the walls were painted with such scenes. In the stylized and vital art of the Middle Ages people learned of the towering figures of the Old and New Testaments.

The tradition of placing the patriarchs and prophets who prepared the way for Christ on the north side of a church and the Apostles who witnessed to him on the south side is observed in the arrangement of the windows at All Saints'. The four Evangelists are honored on the south (parking lot) side and the prophets on the north (Pike St.) side of the nave. The tour begins, as indicated, at the north west corner of the nave with the Moses window. As you proceed east toward the chancel, there are windows for Ezekiel, Jeremiah and Isaiah, three of the four Major Prophets.

The figures and medallions in these north aisle lancet (a long, narrow opening ending in a pointed arch) windows are designed in silvery fields of foliated grisaille, a type of enrichment that was developed and made famous by the stained glass masters of the thirteenth century. Large areas of clear panes are painted with an unobtrusive pattern of foliage in black or brown enamel. It admits more light, and it lends an airy kind of beauty to the windows in which it is employed. Enriching the borders of each of the three lancets of which each of the aisle windows are composed is a grapevine motif - the glassman's way of relating the theme of John 15 of the vine and the branches:

I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing.

The center lancet of his window portrays him as the law-giver and shows him bearing the most familiar of all of his traditional symbols, the tablets of the Ten Commandments. The rays of light which stream up on either side of his serrated nimbus are suggestive of the horns with which early painters and sculptors commonly represented him, acting on a mistranslation of St. Jerome. The rays refer to the brightness of his face after he had seen God face to face on Mount Sinai (Exodus 34:29). The symbol at the bottom of the center lancet refers to an episode in Numbers 21:4-9 in which the Israelites were punished for their faithlessness by snakes which bit and killed many of the people. When the Israelites repented and sought Moses' help, God told him to make a serpent of brass and fasten it upon a pole so that everyone who looked on it might live. Jesus referred to this story in John 3:14-15.

The medallion in the left lancet depicts, as do all the left medallions in these north windows, the call of the person honored in the window. God appeared to Moses in a bush which was burning with fire and yet was not consumed while he was tending his father-in-law's sheep (Exodus 3:lff). Following the eastern custom of removing one's shoes in the presence of God, Moses is barefoot. God was calling him to lead his chosen people out of bondage from Egypt. The medallion on the right portrays the actual moment when Moses received the Ten Commandments on Mt. Sinai.

Ezekiel was a priest deported to Babylon with the rest of the Jewish leaders in 598 BC. Before 586 he preached a message of judgment and doom. After 586 he focused on hope and salvation. The source of his hope is not in any of the political powers of his day, but in God's own nature and purpose. The temple is destroyed, but God is not bound by a temple and has moved into exile with his people. The sins of the past will not keep the present generation from choosing life and salvation.

His figure dominates the central lancet where he holds a torch, the symbol of religious zeal and enlightenment. No emblem could be more fitting for him because, during the hopelessly dark period of the Babylonian Captivity, it was he who emphasized the importance of keeping the Law as being the essential identity of Israel rather than temple worship and being a territorial nation. By stressing the law and the personal responsibility of each individual (Chapter 18), he was able to establish, within an alien empire, a congregation bound to the idea of its survival as a spiritual community regardless of what its political fate might be. At the bottom of this center lancet is his traditional symbol of the Gateway, recalling that in his writings he often speaks of the "gate" in connection with the City of God.

The medallion in the left lancet depicts his vision of the winged creatures (the same ones in Revelation and used as the symbols of the four Evangelists) when God called him to be a prophet (Chapters 1-3). In the medallion at the right he is shown receiving the scroll with words of "lamentation and mourning and woe,� which he ate and which tasted to him "as sweet as honey" (2:8-3:3).

Jeremiah preached from 627-586 BC, the longest career of any of the prophets. Over so long a time, his message changed as world events changed and called forth new understandings of the work of God. It was a time of trouble for Judah and Jerusalem, ending with the destruction of the city and the temple. Jeremiah continued the great themes of the earlier prophets, calling for true piety, social justice, and loyalty to God rather than trust in military alliances. His teaching deepened the idea of repentance, and he introduced the vision of a new covenant written on the heart. After 598, he began to preach of hope and new beginnings following a time of punishment.

The broken chain which he holds in his right hand is symbolic of the ancestral thought which he was forced to shatter before he could bring in that new consciousness of God which is uniquely his:

The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel. It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt .... I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people (31:31-33).

A man of profound intelligence and world-wide vision, Jeremiah saw clearly that the inevitable doom which awaited his people was the result of their own blindness in seeking safety, not in righteousness, but in foreign alliances, the worship of idols, and lip-service worship of God. He saw that nothing short of a radical spiritual cleansing could bring real safety to his people. This was the unpatriotic "word of God" to which the scroll in his left hand refers, and which caused him to become a "man of strife and contention" (15:10). At the bottom of this center lancet is his traditional symbol, the starry scepter, perhaps because of his teaching of the possibility of a direct knowledge of God:

When you search for me, you will find me; if you seek me with all your heart, I will let you find me, says the Lord (29:13-14).

Jeremiah's direct personal call is depicted in the medallion in the left lancet by the Lord touching his mouth. (1:9) The medallion in the right lancet deals with his vision of the almond tree (1:11,12):

The word of the Lord came to me, saying, "Jeremiah, what do you see?" And I said, "I see a branch of an almond tree." Then the Lord said to me, "You have seen well, for I am watching over my word to perform it."

The words for "almond" and watching" in Hebrew sound alike: a typical prophetic pun meaning that God is aware of His people's actions and will judge them.

Isaiah of Jerusalem was a counselor of kings from 740-701 BC. During this time, there were two major crises - the war with Syria in 734 and the Assyrian threats from 734-701. Isaiah saw those events as expressions of God's rule over the nations. The cause of the wars, he said, is social injustice. God is working out punishment for his people in the international arena. Some of the best known passages in this book are those dealing with the longing for a Messiah and Isaiah's description of his own call. The latter part of the book is a collection of great hymns and poems about the hope of restoration at the end of the Exile. Included in the hymns are four about the Servant of God, who suffers for the sake of Israel, and upon whom Jesus modeled his ministry. In the central lancet he holds a scroll with the words, The desert shall rejoice and blossom as the rose" (35:1), expressing his confidence in the ultimate fulfillment of God's purposes.

At the bottom of the central lancet is his traditional symbol, the saw. It refers to the legend that he met his death by being sawn in two and also to his rhetorical question in 10:15, "Shall the axe vaunt itself over the one who wields it, or the saw magnify itself against the one who handles it?" The "saw" refers to Assyria, who felt that because of its military might, it was omnipotent. But to Isaiah, Assyria was merely an instrument in the hand of God which He was using to accomplish His divine purpose in punishing Israel. He says this of Cyrus, the Assyrian king in 45:4-6:

For the sake of my servant Jacob, and Israel my chosen, I call you by your name; I surname you, though you do not know me. I am the Lord, and there is no other; besides me there is no god. I arm you, though you do not know me, so that they may know, from the rising of the sun and from the west, that there is no one besides me; I am the Lord, and there is no other.

This is the high point of Hebrew monotheism in seeing the God of Israel as the God of the entire universe, rather than merely as a tribal god.

The medallion in the right lancet symbolizes Isaiah's prophecy of the coming of the Christ Child (11:1-2) and the medallion in the left refers to Isaiah's call in Chapter 6:

In the year that King Uzziah died, I saw the Lord sitting on the throne...Seraphs were in attendance above him; each had six wings.. And I said, "Woe is me! I am lost, for I am a man of unclean lips"...Then one of the seraphs flew to me, holding a live coal that had been taken from the altar with a pair of tongs. The seraph touched my mouth with it and said: "Now that this has touched your lips, your guilt has departed"...Then I heard the voice of the Lord saying, "Whom shall I send, and who will go for us?" And I said, "Here am I; send me!"

Just to the right of the Isaiah window is the Baptistery. The upper left hand panel shows the symbol of our Lord's baptism, the escallop shell with water descending from it. The dove, which is shown above, is the symbol of the Holy Spirit which descended on Jesus, empowering him for the ministry ahead of Him. The anchor cross, in the lower part of the panel, refers to the absolute surety of salvation we have through our appropriation of Jesus' resurrection in Baptism: "We have this hope, a sure and steadfast anchor of the soul" ( Hebrews 6:19).

A baptismal font filled with water is shown in the upper right hand panel. Above the font the dove of the Holy Spirit is portrayed. The monogram of the first two Greek letters of "Christ," chi (X) and rho (P), are shown in the lower part of the panel.

Two types of Christian service are represented in this upper window at the north (Pike St.) side of the sanctuary by Martha and Mary, the sisters of Bethany. Martha, on the right lancet, symbolizes active work and Mary, on the left lancet, contemplative prayer and meditation:

Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. She had a sister named Mary, who sat at the Lord's feet and listened to what he was saying. But Martha was distracted by her many tasks; so she came to him and asked, "Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me." But the Lord answered her, "Martha, Martha, you are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her." (Luke 10:38-40)

The figures of our Lord on the cross flanked by John and his mother were traditionally placed on a beam which spanned the archway between the nave and chancel. This "rood" beam was a depiction of the Word from the cross: "Mother, behold your son; son, behold your mother." This scene is portrayed in the window in the east wall above the holy table. Our Lord is shown in his resurrection life, right hand lifted in blessing. From his three-rayed nimbus, which signifies divinity and is used only with a Person of the Trinity, emanate rays of light.

St. Mary faces our Lord on the left. Enriching the nimbus about her head are five Epiphany, or five-pointed, stars of Jacob. The prophecy of Numbers 24:17, "A star shall come out of Jacob," was fulfilled by the star which directed the Magi to the infant Jesus. Directly above Mary's head is her symbol, the vase of pure white lilies. Scattered in the blue field about her is her monogram, A on M (Ave Maria), literally "Hail Mary."

St. John faces our Lord on the right. He holds the usual pen and book which symbolize the Evangelists. Directly above his head is his unique symbol, the eagle, and the field about him is enriched with his initial, J.

All three figures are portrayed in richly ornamented canopies, the glassman's way of suggesting a carved niche. The outer borders of the canopies are designated in the same grapevine motif as in the prophets' windows. In the predella below our Lord, the angel at the empty tomb is represented. Facing him from the predella beneath Mary are the three women who had "brought spices, so that they might go and anoint him." (Mark 16:1) In the predella below John are John and Peter who, when they heard from Mary Magdalene that the tomb was empty, ran together to the sepulcher (John 20:1-10).

All of the tracery members which form the upper part of the window are enriched with the roses of divine love. Above St. Mary is the Tower of David, reminiscent of the Annunciation when Gabriel told Mary that God would give her son "the throne of his ancestor David" (Luke 1:32). The IHC and XPC monograms above our Lord refer to the first three Greek letters (iota, eta, sigma) of Jesus and the first three Greek letters (chi, rho, sigma) of Christ, respectively. Above St. John are the chalice and serpent, recalling his miraculous deliverance from the poisoned draught.

This window, located by the Burt entrance, and reached by going through the hallway door by the pulpit, is an adaptation of the well known painting by George Frederick Watts which, in turn, had as its inspiration the equally well known poem of "Sir Galahad" by Alfred Tennyson. It was installed to honor the Sir Galahad youth movement at All Saints'. Sir Galahad is shown clad in armor and the flowing robe which medieval knights wore. He stands in contemplation with his sword at rest while his charger waits nearby.

Below him is the symbol of the Holy Grail veiled in white samite, a heavy silk material interwoven with gold. The Grail emits rays of light, symbolic of truth, surrounded by flames of divine zeal. The third and fourth lines of Tennyson's poem have been used for the inscription:

The tour continues with the Matthew window at the south east corner of the nave. As you proceed west toward the Narthex, there are windows for Mark, Luke and John, the other of the four Evangelists. In the central lancet of this window, Matthew is represented holding a book and pen, marking him as one of the four Evangelists. Inscribed on the cover is his traditional symbol, the winged man. A money bag is shown at the bottom of the central lancet, referring to his prior calling as a tax collector. Despised because of his collaboration with the Romans, he was a most unlikely candidate for discipleship, as were all the Apostles:

But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are (1 Cor. 1:27-29).

The medallion in the right lancet shows his call by Jesus while working at the tax office and his immediate and unconditional response to this unexpected and inexplicable summons (Matthew 9:9). The medallion in the left lancet portrays him translating his Gospel into the languages of the countries he visited.

We thank you, heavenly Father, for the witness of your apostle and evangelist Matthew to the Gospel of your Son our Savior; and we pray that, after his example, we may with ready wills and hearts obey the calling of our Lord to follow him; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.

St. Mark is depicted in the central lancet holding the book and pen of an Evangelist. Below him at the bottom of the lancet is his traditional symbol.

The medallion in the right lancet relates the story of his missionary journey with Barnabas following Barnabas' estrangement from Paul (Acts 15:39). Jerusalem is symbolized at the top of the medallion as the seat of authority for bonafide missionaries, and to which they returned to report.

The medallion in the left lancet deals with a previous visit to Cyprus, St. Barnabas' home country. On that occasion Paul and Barnabas had taken Mark along to assist them, and Mark is shown preaching the good news in the synagogue at Salamis (Acts 13:5).

Almighty God, by the hand of Mark the evangelist you have given to your Church the Gospel of Jesus Christ the Son of God: We thank you for this witness, and pray that we may be firmly grounded in its truth; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

St. Luke is portrayed in the central lancet with a caduceus, the symbol of medicine, referring to the tradition that he was a physician. The winged ox, his usual symbol, is at the bottom of the central lancet. He is shown as a painter in the medallion in the right lancet. According to legend, he painted portraits of Jesus and the Virgin Mary, which converted many people. Luke is also the supreme artist with words, since his Gospel alone contains the traditional and beloved nativity narrative and many of the best known parables, including the Parables of the Good Samaritan and the Prodigal Son. In the medallion in the left lancet he is shown visiting Paul, his companion of many missionary journeys, while Paul was imprisoned.

Almighty God, who inspired your servant Luke the physician to set forth in the Gospel the love and healing power of your Son: Graciously continue in your Church this love and power to heal, to the praise and glory of your Name; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.

John is shown in the central lancet bearing his sign, the chalice and serpent. According to tradition, he was condemned to death by the Emperor Domitian by being ordered to drink a cup of poison. However, when John took the cup the poison departed from it in the form of a serpent which fell dead at his feet. Below him at the bottom of the central lancet is his traditional symbol, the eagle.

The medallion in the left lancet shows him as a young man writing his Gospel with its sublime language and imagery. The medallion in the right lancet shows him as an old man on the Isle of Patmos writing down his visions in Revelation.

Shed upon your Church, O Lord, the brightness of your light, that we, being illumined by the teaching of your apostle and evangelist John, may so walk in the light of your truth, that at length we may attain to the fullness of eternal life; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

This window, found in the Narthex at the west wall of the church, depicts five Christian virtues. In the center are Love, flanked by Faith and Hope, the classic three "theological" virtues as found in 1 Corinthians 13.

The messenger of Truth holds an open book upon which is inscribed Jesus' words in John 8:32, 'The truth shall make you free." Truth's symbol, rays of light descending from the clouds, appears in the lower left hand side of this panel.

The Cross, symbol of faith, appears in the upper right hand corner of the second panel, to which the blue robed messenger's face is uplifted. The dove in the left center of the section is symbolic of peace, purity and the creative power of God through the Holy Spirit. It is reminiscent of our Lord's baptism when he was empowered for ministry: "the Spirit descended from heaven like a dove, and it remained on him"(John 1:32)

The center panel is enriched by on either side at the top by a rose of divine love. The birds at their nest suggest God's loving care and protection, bringing to mind Jesus' words in Matthew 6:26, "Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of much more value than they?"

The heavenly messenger contemplates hope's symbol, the anchor, which appears in the upper left corner of this panel. An anchor is a symbol of steadfastness and constancy; the anchor in Christian art symbolizes the absolute surety of God's salvation through the resurrection of Jesus Christ. As indicated in the notes for the Baptistery, this symbol comes from Hebrews 6:19.

In the extreme right panel, the scales are the symbol for justice. They are held by a young woman with a blindfold over her eyes; justice is impartial in her decisions. It recalls Peter's words in Acts 10:34, "I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him."

The great rose window at the upper part (at the balcony level) of the west or back wall of the church is devoted to the life of St. Paul, the man whom God called to be the apostle to the Gentiles and transform Christianity from a sect of Judaism to a separate, new world wide faith.

The first of the lancets at the bottom of the window, beginning at the left, portrays Paul's conversion. The man who had so zealously persecuted the Christian Church, after his vision on the road to Damascus, became one of the greatest leaders of the Church in all history (Acts 9:1-9). The second lancet shows him preaching in Athens, as described in Acts 17:22ff:

Athenians, I see how extremely religious you are in very way. For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, To an unknown god.' What therefore you worship as unknown, this I proclaim to you. The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands...

St. Paul's figure, clothed in ruby and white, is shown in the central lancet. He holds the Sword of the Spirit point down, symbolizing the instrument of his martyrdom. In many windows he is shown holding it point up as a symbol of his militant preaching.

The fourth lancet relates one of the episodes which occurred during his voyage to Rome where he was being sent as a prisoner to have his case tried before Caesar, to which he was entitled as a Roman citizen. On the way the ship was caught in a violent storm and for many days was so pounded that all hope was abandoned. However, Paul had a vision in which an angel told him that "You must stand before the emperor; and indeed, God has granted safety to all who are sailing with you" (Acts 27:24). Paul assumed leadership, and even though they were shipwrecked at Malta, no one was hurt. The fifth lancet portrays St. Paul in Rome "proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance" (Acts 28:31). His imprisonment was of a very mild form, and he was permitted to live in his own house with freedom of movement.

Continuing clockwise around the rose, Paul is shown healing the man who could not walk; an act which almost cost him his life (Acts 14:8-20). In the next circle he is depicted restoring Eutychus, a young man who had fallen out of a window, to life (Acts 20:7-12). The following circle portrays an incident which occurred when Paul was shipwrecked on

Malta

, as indicated in the fourth lancet window. While he was there, he lodged at the home of Publius, whose father he healed.

The next circle relates his conversion of

Lydia

, a well-to-do business woman who sold dyes at Phillipi (Acts 16:14-15). In the following circle, another episode during the shipwreck on

Malta

is shown, as related in Acts 28:1-6:

The natives showed us unusual kindness. Since it had begun to rain and was cold, they kindled a fire and welcomed all of us around it. Paul had gathered a bundle of brushwood and was putting it on the fire, when a viper, driven out by the heat, fastened itself on his hand. When the natives saw the creature hanging from his hand, they said to one another, "This man must be a murderer; though he has escaped from the sea, justice has not allowed him to live." He, however, shook off the creature into the fire and suffered no harm. They were expecting him to swell up or drop dead, but after they had waited a long time and saw that nothing unusual had happened to him, they changed their minds and began to say that he was a god.

The next circle depicts Paul defending himself before King Agrippa who, after he had listened to Paul's earnest story of his conversion, convictions and missionary work, said cynically, "Are you so quickly persuading me to become a Christian?" (Acts 26:28) In the following circle Paul and Silas are shown being beaten at Phillipi before they were thrown into prison. Their crime was casting out the spirit of divination from a slave girl, whose owners were enraged at the loss of income from her fortunetelling! The last circle shows Paul preaching at the synagogue at Antioch where he was at first well received but later persecuted (Acts 13:14-52).

In the center of the rose is Paul's symbol, the open Bible with the words "Spiritus Gladius" inscribed, and behind the Bible a sword. Paul spoke of the Word of God as "the sword of the spirit." Surrounding this symbol are twelve flames, indicating his twelve Epistles. Between the circles of the rose are five-pointed stars of heavenly steadfastness. In the two outer tracery members of the window other traditional symbols of Paul are found. The cross shield of faith appears in the tracery member on the left; the three fountains symbolizing his martyrdom on the right. The two circles below the rose portray angels of praise (with the trumpet) and prayer (with the censor). Enriching the lancet windows are white lilies of purity.

O God, by the preaching of your apostle Paul you have caused the light of the Gospel to shine throughout the world: Grant, we pray, that we, having his wonderful conversion in remembrance, may show ourselves thankful to you by following his holy teaching; through Jesus Christ our c. Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.

			Altar
22	21	20	19	18	17	16
		13	14	15
		12	11	10
		7	8	9
		6	5	4
		1	2	3
			Nave

The floor tiles in the Chancel and Sanctuary were made by world renowned Pewabic Pottery in Detroit. Its founder, Mary Stratton, developed an extraordinarily iridescent glaze and received commissions to supply decorative tiles for churches and other buildings throughout the country. When she died in 1961 she had never disclosed her secret formula.

The tiles in the Chancel depict the saints' days in the 1928 Book of Common Prayer in chronological order.

2. St. Thomas, Apostle, also called the Twin in John 11:16. Feast day, December 21.

He is believed to have preached the Gospel in India and erected a church with his own hands in Malipur, East India. He was stoned, shot with arrows and left dying alone, until a pagan priest ran him through with a spear. Hence the carpenter's square and the spear. His honest questioning ("doubting Thomas") has given many Christians courage to persist in faith, even when doubting or questioning.

He was one of the seven deacons appointed by the Apostles to "wait on
tables" (Acts 6:5) in order to assure a fair distribution of food. He preached and performed miracles, and the Jews accused him before the Sanhedrin. His sermon in Acts 7 enraged them so that they stoned him to death. Hence the three stones and martyr's palm (Revelation 7:9). He died asking God's forgiveness of his murderers. Saul, later to become St. Paul, was present.

4. St. John, Apostle and Evangelist, brother of St. James. Feast day, December 27.

He was a member of the inner circle of disciples and is traditionally identified as the unnamed disciple "whom Jesus loved." Various attempts on his life were unsuccessful, so he lived to a ripe old age, being the only Apostle not to have met a violent death. According to tradition he was exiled to the island of Patmos where he experienced the visions recounted in Revelation. The eagle symbolizes the exalted language of his Gospel soaring on eagle's wings all over the world and even to the throne of heaven. This symbol is repeated in the reredos and his window.

When the Wise Men did not return to tell him whether they had found the Messiah, King Herod, continually in fear of losing his throne, sent his troops to slaughter all the male children in Bethlehem under two years of age. Joseph had already taken Mary and Jesus to Egypt (Matthew 2:16-18). The symbol is from the Epistle for the Feast, Revelation 14:2b-3: "The voice I heard was like the sound of harpists playing on their harps, and they sing a new song ('canticum novum') before the throne."

6. St. Paul, Apostle to the Gentiles. Feast day: Conversion of St. Paul (Acts 26:9-18), January 25.

The crossed swords symbolize his militant preaching and the instrument of his death and appear also in the great rose window at the west or rear wall of the church, which depict in great detail his life and ministry.

After Judas had betrayed the Lord and committed suicide, it was necessary to bring the number of the Apostles back up to twelve to represent the twelve tribes of the New Israel. Matthias was chosen by lot; hence the dice. He is said to have been stoned and beheaded after his missionary work in Judea.

8. Annunciation of the Blessed Virgin Mary. Feast day. March 25 (exactly nine months before December 25).

The fleur-de-lis is a stylized form of the lily, whose whiteness symbolizes purity and whose blooming time at Easter symbolizes the resurrection. It is the most popular symbol for Mary (Luke 1:26-38), and appears as her symbol in the resurrection window over the holy table.

In St. Mark's Gospel, Jesus is heralded by the voice of St. John the Baptist "crying in the wilderness" and presented as the royal Messiah; hence the symbol of the roaring lion, the king of beasts. This symbol is repeated in the reredos and his window. There is no tradition of how he met his death.

The symbols are a patriarchal cross and two loaves of bread. The latter refer to John 6:7 when he said how expensive it would be to purchase enough bread to feed the five thousand prior to the miracle of the loaves and fishes. He is said to have been a missionary to Galatia and Phrygia, where he was stoned, crucified and finally run through with a spear to hasten his death.

So-called to differentiate him from the brothers of John and Jesus by the same name. By tradition, his body was sawn in pieces after his martyrdom; hence his symbol.

One of the earliest disciples in Jerusalem, he was given the task of nurturing the newly converted Paul in the Christian faith and introducing him to the understandably fearful apostles. He and Paul were sent by the Church in Antioch to convey famine relief to the Jerusalem church, and he accompanied Paul in his first missionary journey. Legend asserts that Barnabas founded the church in Cyprus, where he was martyred. The three loaves refer to the famine relief, and the book refers to a tradition that he was the author of the Epistle to the Hebrews.

John prepared for Christ's coming by preaching repentance and foretelling one who would come and baptize "with fire." His symbol is the Maltese cross, symbol of the Knights Hospitalers (later known as the Knights of Malta), of whom he is the patron saint.

He was a member of the inner circle with James and John. The most common of his symbols is the crossed keys, referring to Matthew 16:19: "I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and what you loose on earth will be loosed in heaven."

15. St. James the Great, Apostle, brother of John and member of the inner circle. Feast day, July 25.

The escallop shell is the symbol of pilgrimage by sea, and is the usual symbol for James, referring to his former occupation and missionary zeal in his new one: "Follow me, and I will make you fish for people" (Matthew 4:19). The first of the apostles to be martyred, he was beheaded in 44.

The three vertical flaying knives are his symbol because he is said to have been flayed alive in Albanopolis in Armenia and then crucified.

The winged man is his symbol because he begins his Gospel by tracing the human genealogy of our Lord. As is the case with the other apostles, the wings show that the Gospel goes to all the earth. This symbol is repeated in the reredos and in his window.

Michael, as leader of the angels in heaven, was responsible for driving the rebellious Satan from heaven to earth (Revelation 12:7-9). His symbol is a pair of scales because he is supposed to weigh the souls of humanity at the Savior's command at the Last Day, separating the righteous from the condemned.

The winged ox is his symbol because his Gospel gives a very full account of the sacrificial, atoning death of our Lord. Oxen were frequently used for sacrifices at the Temple in Jerusalem. His symbol is repeated in the reredos and his window.

St. Simon was the companion of St. Jude on many of his missionary journeys. The fish are his symbols because, like St. James, he was called to "fish for people."

It has been conjectured that St. Simon and St. Jude were martyred together, which is the reason for their joint day. The ship is symbolic of his many missionary journeys.

The commemoration of all those Christians who were saints just as surely as those who have had special days set aside for them. The crown symbolizes the eternal life into which the saints enter: "And when the chief shepherd appears, you shall win the crown of glory that never fades away" (1 Peter 5:4). The triple "Sanctus" refers to the triple "Holy" in the Sanctus of the Eucharist, which in turn echoes the vision of the Lamb surrounded by the martyrs (from which the symbols of the Evangelists come) in Revelation 4:

In front of the throne burn seven flaming torches, which are the seven spirits of God. Around the throne, and on each side of the throne, are four living creatures, full of eyes in front and behind: 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. And the four living creatures, each of them with six wings, are full of eyes all around and inside. Day and night without ceasing they sing, 'Holy, holy, holy, the Lord God the Almighty, who was and is and is to come.'

The Seven Sanctuary Tiles depict important Christian virtues. Beginning at the back wall on the left hand side of the holy table, they run contiguously toward the altar rail, across the front of the Sanctuary and to the back wall, right hand side of the holy table.

           The root of this word is the same as "humus," earth or dirt. It echoes humanity's creation from the "dust" by God in Genesis and is an
acknowledgement of our complete dependence on Him. It is "knowing our place" without inordinate ambition and self esteem on one hand and
exaggerated or hypocritical self-abjection on the other.   In traditional ascetical theology, it is considered the foundation of and absolute
necessity for the Christian life. It is no accident that this is the first of the virtues in this sequence.   Its symbol, the lily of the valley, is
particularly appropriate, because of its need for rich soil and strong fragrance, which belies its modest size.

The cornucopia or horn of plenty symbolizes God's grace in creation through the abundance of the harvest and our own personal time and talent. The Christian response is realizing that we are not owners but accountable to God for our stewardship of the planet and in our own giving to others in time, talent and treasure.

Sexuality is a gift from God; our responsible use of it is our gift to Him. The Christian virtue of chastity can be fulfilled by either celibacy or by a faithful, life-long relationship. In folk lore, only a virgin could capture a unicorn; the unicorn would run to her and lay his head on her lap. Hence the symbol.

Reminiscent of the third promise in Holy Baptism, obedience is an acknowledgement of God as the absolute authority for our behavior in response to the gift of His Son. Jesus is both Lord and Savior. The yoke echoes Jesus' words in Matthew 11:29,30: �Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.�

This virtue, which is variously called temperance, restraint and sobriety, is intimately connected to humility. Self-discipline is not an end in itself or a means to earn God's favor, but a means to detach ourselves from an unhealthy dependence on and preoccupation with material things in order to know and serve God better. Its apt symbol of the bridle (weare stubborn as mules) echoes James 1:26: �If any think they are religious, and do not bridle their tongues, but deceive their hearts, their religion is worthless.�

This virtue is mandated not as an emotion but as a consuming zeal to love and serve others as God in Christ gave Himself in love for us. Christian love is distinguished from obligatory brotherly love and self-gratifying erotic love as a self-giving and self-forgetful love. "Charity," if it were not for its self-righteous connotation, would be a better word. The heart is surrounded by tongues of fire which radiate outward.

This virtue, which is also called diligence and fortitude, is the "faithfulness" dimension of "faith" in the face of temptations and distractions to deviate from the authentic Christian life. The symbol of the plow comes from Luke 9:62: And Jesus said to him, �No one who puts a hand to the plow and looks back is fit for the kingdom of God."

The Altar Rail Medallions represent the vocations of the parishioners of All Saints':

The balance wheel, or governor, symbolizes the precision of engineering, particularly in the design of engines.

This important part of life is shown by musical instruments and the tools of painting and sculpture.

The barrister's wig, scroll, pen and inkwell represent the necessary order law brings to our complex and troubled modern society.

The owl, lamp and book are traditional symbols of this enterprise which is central to the health of our society.

Triangle, T square, compass, mallet and chisel indicate the importance of the skilled and careful workman in production of all the artifacts necessary to human life.

Pontiac was originally a center for carriage making. It was logical that
"horseless carriages" be built in the early days of the automobile by carriage makers, so the Oakland Motor Car Company, later to be bought by General Motors, located here. The winged wheel symbolizes the continuity between the old and new.

The change from the persecution to the toleration and even favor of Christianity in the early fourth century ushered in a period of profound change. No longer an underground movement, the church became overnight an established institution. How would she be organized? What would she believe and practice?

Even in the places where Christianity was the strongest, probably not much more than half the population accepted its teaching, and that half was only too often divided into various sects and heresies. As Christians struggled to explain who Christ was and what he accomplished, and to convey it convincingly to the pagan world, many errors were made which made Christ less than perfect man and perfect God. In accepting the predominance which the Emperors were only too eager to give to restore unity to the collapsing Empire, and in a first reaction from the hardships of persecution, the Church was often all too ready to accept and misuse the honors and wealth that would be heaped on it. Christianity became so fashionable that many were baptized not in sincerity but as a mark of respectability. Consequently the Church was crowded with the half-converted, the socially ambitious and the ill-instructed. Church leaders were recognized as people of great importance, and many succumbed to the temptation to use this for their own aggrandizement. Since the Church was now a very visible institution, decisions had to be made about what its order would be, the position of clergy in it and what shape its worship would take.

Eight remarkable Christian leaders in this yeasty period who helped lay the foundations of the Church as we know it today have come to be known as the "Fathers" or "Doctors" of the church. Their manner of life, courage and steadfastness, scholarship and teaching enabled the young church to keep a full vision of God in defining the "catholic" or "orthodox" faith in the face of heresy and to be a vessel of grace for all humanity. The four on the left side of the reredos are designated as Latin and the four on the right side as Greek.

was been trained in the law and became the Governor of a province in Italy with headquarters in Milan, which at that time was the center of Roman governmental and ecclesiastical affairs. The church was bitterly divided between orthodox "Catholic" and heretical "Arian" Christians. Arianism, an attempt to paganize the Church's idea of God and so make her teaching more palatable to the unconverted masses, held that God is unknowable, impassible, unchangeable and unreachable. There is only one Supreme Being of such a kind, and therefore Christ must be a subordinate, created Deity, a mediator between the unknowable Godhead and the world. The Arian Christ is neither properly God nor properly man, but a means between the two. Christ, as a creature, cannot redeem humanity, and worship of him is idolatry.

When the Arian bishop of Milan died in 373, there was fear of a riot between the two sides. Ambrose as Governor had a responsibility to keep order and went to the Cathedral. It is said that a child's voice arose crying out, "Ambrose for Bishop." The cry was then taken up by Arians and Catholics alike. With genuine
humility Ambrose tried to persuade them of his unsuitability, but he finally realized that the unity of the two parties and the consent of the Emperor were a direct call from God. He had been dedicated as an infant, but never baptized, because in those times many felt that any sin you committed after baptism invalidated your salvation, and so waited until later on in their lives. Ambrose was baptized, ordained deacon and priest and consecrated bishop between November 24 and December 1, 373!

He gave away everything he possessed, keeping only enough to enable him to maintain a very simple life. While he did not establish a monastic community, he took on rule of life which required stopping for prayer seven times a day and frequent fasting. Unlike most bishops of the day, he made himself available on a daily basis to whoever wanted to see him. He sold the church plate in order to buy back captives taken in the wars, defended the oppressed, and fought capital punishment.

With the self-assurance of a former governor, he was instrumental in securing imperial decrees forbidding public and private observances of paganism. He used his influence to see that Catholics rather than Arians were appointed as bishops. On two occasions he passively resisted the efforts of the Emperor's Arian wife to give up his cathedral by gathering the congregation into the building and refusing to leave it.

Ambrose is best known for excommunicating the Emperor Theodosius when he had 7000 people killed in retaliation for the death of one of his commandants. Theodosius performed public penance before being readmitted to the Eucharist., It is said that Ambrose taught the bishops of Rome how to be popes before the is institution of the papacy.

Ambrose wrote straightforward, practical discourses to educate his people in doctrine and practice. In a meditation he wrote: "Lord Jesus Christ, you are for me medicine when I am sick; you are my strength when I need help; you are life itself when I fear death; you are the way when I long for heaven; you are light when all is dark; you are my food when I need nourishment."

His greatest claim to originality is in music and poetry. He taught his people the art of antiphonal chanting, thereby introducing congregational singing in the life of the Church. He wrote many hymns in a new kind of meter which he invented. Several of them are in our Hymnal.

Ambrose is depicted with a beehive, referring to the legend of the swarm of bees which, settling on his mouth, gave promise of his future eloquence. His feast day is December 7.

was born in Tagaste, a town in the western part of North Africa, now known as

Algeria

. His mother, Monica, was a Christian. Like Ambrose, Augustine was dedicated rather than baptized as an infant. He took great delight in literature and avoided repetitive, systematic study. Even though he led a dissolute life, including taking on a mistress, he managed to lead the whole school of rhetoric in Carthage, go on to become a successful and well regarded teacher and win prizes for his poetry. While he was, for a while, deeply drawn to the Manichean heresy, which stressed a stern moralism and asceticism, he found himself unable to lead a disciplined life, causing him much inner turmoil.

His restlessness drove him back to Tagaste, to Carthage again and then on to Rome. The Senate was trying to find a champion against Ambrose's influence with the Emperor in outlawing paganism, and this brilliant African seemed an excellent choice. Augustine went to Milan and attended services conducted by Ambrose in order to measure his opponent, and was soon changed into an admirer, deeply interested in and moved by what he heard. Ambrose, his current studies and contact with some monks from the East who, while of meager education and attainments, had succeeded in leading the life of chastity which eluded him, set the stage for his conversion.

In his famous "Confessions," a spiritual classic and forefather of all modem autobiographies, Augustine records the climax of his long and intense inward crisis in hearing a child's voice repeatedly telling him to Take, read." Opening a copy of the Pauline Epistles, his eyes fell on Romans 13:13-14, commanding a turn from dissolution to the power of Christ. "No further would I read, nor was there need, for instantly at the end of this sentence, as though my heart were flooded with a light of peace, all the shadows of doubt melted away." He left his mistress, made a complete break with his former life and was baptized by Ambrose on Easter Eve, 387.

Returning to his home town, he sold almost everything he had, retaining only what needed to set up a monastery for him and a few of his friends. While he resisted ordination because of his unworthiness, the necessity of the aged Bishop of nearby Hippo for an assistant was pressed on him in such a way that he was unable to refuse becoming a priest. He moved his monastery to Hippo and succeeded the bishop when he died. During his episcopate, he was faced with two heresies which caused him to develop theologies of the church and of grace.

During the period of persecutions, some clergy had compromised themselves. When the Church became legal, what would the Church's attitude toward them be? There were divided opinions, and the Donatists were among those who did not like accepting the ministries of such men, even when they had been received back and allowed to resume their functions. Playing upon suspicion and the antipathy of the ancient North Africans against Rome, they started a considerable schism. Augustine reasoned that the validity of the Sacraments did not depend on the moral character of the celebrant but on the authorized form and the ordination of clergy by the whole church through a bishop. Furthermore, if the help that the sacraments bring were to depend on the moral character of the celebrant, no one would ever be sure whether he had received actual grace. The Church is not holy because its members are all individually holy, but because the Holy Spirit is operative in it.

The Pelagians felt that the moral degeneration of the present time in contrast to the purity of the period of the persecutions could be redeemed by reminding all persons of their own inherent capacities. They could be good if they only would try, pull themselves together and be the kind of people God expected them to be. By his own long and bitter struggle with his passionate nature, Augustine realized that it was impossible for anyone to pull together merely through one's strength. We are all prisoners of sin and need God's grace to arouse us to a sense of our own need and give us the strength to change our life. As he said, "Give what thou commandest, and command what thou wilt." Later in his life, this doctrine brought him to the edge of believing in the total depravity of humanity and pre�-election.

While not a systematic theologian, his spontaneous, innovative and vital thinking laid the foundation for western theology. If Catholicism inherited his doctrine of the church, it is also alleged that the Reformation inherited his doctrine of grace. He summed up his spiritual journey, his eloquence and his theology by saying, "Lord, thou hast made us for thyself and therefore our hearts are restless until they rest in thee."

Augustine is depicted holding a piece of fruit reminiscent of the forbidden fruit of the Garden of Eden to symbolize his emphasis on original sin. His feast day is August 28.

was born in the north Italian town of Stridon. He was converted during his student days in Rome and joined with other young men in visiting the catacombs on Sunday afternoons. He learned Greek and began to acquire the library of which he was always proud and which he took with him on all his wanderings. Indeed, he was the most learned and scholarly of the Latin Doctors. He moved back to northern Italy with a number of young men who gave themselves up to study and the practice of that ascetic life which was at that time a new experiment in Christianity.

While Jerome was capable of gentle affection and did have a small group of admirers who never abandoned him, his irascible disposition, pride of learning and extravagant promotion of asceticism involved him in many bitter controversies over the years. Within a few years the group broke up, and Jerome headed toward Palestine, In Antioch he became ill, and during a prolonged convalescence, believed that God rebuked him as being no Christian, but a Ciceronian, preferring worldly literature to Christ. The style of his translation of the Bible into the language of the people (the "Vulgate") comes from this experience.

For the next five years he lived as a hermit in a monastic community in East Syria modeled on that of the desert fathers in Egypt. Jerome supported himself by gardening, making baskets and copying books. The life was harsh, and the temptations tantalizing in the extreme solitude.

Of my food and drink I say nothing; for, even in sickness, the solitaries have nothing but cold water, and to have one's food cooked is looked upon as self-indulgence. Now, although in my fear of hell I had consigned myself to this prison, where I had no companions but scorpions and wild beasts, I often found myself amid bevies of girls. My face was pale and my frame chilled with fasting; yet my mind was burning with desire, and the fires of lust kept bubbling up before me when my flesh was as good as dead. Helpless, I cast myself at the feet of Jesus, I watered them with my tears and then I subdued my rebellious body with weeks of abstinence.

During this period he also learned Hebrew from a converted Jew in order to translate the Old Testament from the original Hebrew, unlike all other scholars, who were content to use the Septuagint, the translation in Greek for the Jews of the Diaspora. Typically, he became involved in a quarrel and was asked to leave the community.

He moved to Antioch in 379 and then to Constantinople in 381, where he became acquainted with one of the Greek Fathers, Gregory of Nazianzus. He became secretary to Pope Damasus and moved to Rome in 382. During this time he wrote extensively against heresies, attended Church councils, began his translation and became leader of a small group which lived a semi-monastic life. Because of evil rumors about his character and not succeeding Damasus (which would have been unfortunate for both him and the church!) when the latter died in 385, Jerome emigrated to Palestine. There he established a monastery near Bethleherr where he lived out the rest of his life in poor health because of the extremity of his earlier asceticism.

Jerome finished the Vulgate only to have people raise objections when his translation differed from the beloved Old Latin Version. Even Augustine tried to persuade him to stick to the Septuagint, telling him how a riot almost occurred when the Book of Jonah was being read, and it was found that he had made Jonah sleep under ivy instead of a gourd, which was the customary translation!

Jerome continued to write letters and tracts about the theological issues of the day, exerting great influence on the development of orthodox Christian doctrine. He even dared to disagree with Augustine. He could not agree with Pelagius that humanity can become good by its own exertions and without any special grace from God. On the other hand, he could not agree with Augustine whose thinking could lead to the conclusion that our future was determined beforehand, that we have no free will of our own and that we are powerless to affect our own destiny. Jerome agreed that grace was needed, but he also claimed that we have a will of our own. That grace co-operates with our will, helping it to true decisions and effective actions. This of course pleased neither party to the controversy, but it is much nearer the view that has become the accepted teaching of the historic Church than either that of Pelagius or Augustine.

Jerome is not depicted with the bishop's miter on his head, as are the other Latin Fathers. He was ordained a priest, but never functioned as one. Beneath his seeming arrogance lay a genuine humility, no desire for preferment, and a passion for scholarship. His feast day is September 30.

Gregory the Great (540-604), in the right of the two large panels on the left side,

is the only Father who did not live in the fourth century. His era began at the end of the other Fathers' lives: the breakdown of the Roman Empire by barbarian invasions. Rome was sacked by the Goths in 410. As Augustine lay dying in 430, the Vandals were besieging Hippo. Attila the Hun attacked Rome in 452 and Gaiseric the Vandal in 455. As the old Roman Empire weakened, many of the Patrician families who stood for the old pagan religion were driven out, and many of the pagan temples were destroyed. The Church had succeeded too much of the prestige and influence of the old capital of the Empire by the time Gregory was born.

He was the child of a wealthy Roman Christian family and was given the best education available, particularly in the law. Taking the leadership expected of a person of his rank, he was appointed Praetor of the City of Rome in 573. Always of a serious turn of mind, he soon became dissatisfied with life in the world. On the death of his father, he devoted most of the money that came to him to charitable uses. He founded several monasteries and established one on the site of his own home in Rome, in which he himself became a monk. Following the new Western Benedictine Rule, he purified the monks' morals and toned down the excesses in asceticism which had been so characteristic of Eastern monks, si as St. Jerome. Recognizing his ability, the Pope of the day ordained him as one of the seven Archdeacons of Rome and sent him to Constantinople as his Ambassador.

Recalled in 586 to be abbot of his monastery, he continued to work as Papal Secretary. It was during this time that he is reputed, upon seeing some fair haired, blue eyed Saxon slaves, to have asked if they were angels. Hearing that they were English Angles ("non Angli sed Angeli"), he determined to some day evangelize England. This was realized when, as Pope, he sent St. Augustine of Canterbury to England. St. Augustine and his successors not only evangelized pagan sections of England, but also imposed Roman Christianity upon the nath Celtic Christianity of St. Columba, creating the tension between the two which gave English Christianity its unique nature and laid the foundation of our own Anglican Reformation faith.

In 590 the Pope died, and by general consent Gregory was the obvious person to succeed him. Being of delicate health and disposed to the monastic life, it was only with the greatest and most genuine reluctance that he accepted. He became the first practicing monk to be elected to the Papacy, and remained a monk, continuing to wear his modest habit at all times.

Gregory found Italy in an alarming state. The land was devastated by flooding, famines, pestilence, and the invasion of the Lombards. It was owing to Gregory, whom firmness and strength of character were tempered by gentleness and charity, that many of these evils were conquered.

Gregory organized relief efforts in the city, displaying his administrative skill, when there was no other central authority capable of it. Gregory's genius was always to be practical rather than speculative. He wrote the standard text on the personal and public life of bishops. He quashed the final remnants of the old Donatist heresy. He encouraged monasticism and freed the monasteries from local episcopal control. He insisted that ordained persons be tried in church courts rather than in civil courts.

Gregory managed the considerable papal estates with such care that he was able to support relief work in afflicted Rome and lay the foundations of a quasi-independent papal state. He even, in the power vacuum of Italy, made a truce with the Lombards. His ordering of the church's liturgy and chant ("Gregorian* has molded the spirituality of the Western Church.

He took the ideas of the three other Latin Doctors and canonized them. He d not have the intellectual brilliance of Augustine, nor the solid learning of Jeron He was much more like Ambrose in his Roman genius for administration and impatience with fine metaphysical distinctions. At a time when all ancient institutions were crumbling it was necessary to have some established society in which all could find safety and moral authority. Gregory provided both in the Christian Church. While his pontificate and personality did much to establish the idea that the Papacy was the supreme authority in the church, he possessed a great personal humility. His favorite title for himself was "Servant of the Servants of God."

The bird on his shoulder represents his concern with distant England at a time when he could have been completely preoccupied with preserving the Church in Rome. His feast day is March 12.

The first of the Greek Fathers, was taken at an early age into the household of Alexander, the Bishop of Alexandria. At the then intellectual center of the world, he received an excellent classical education. By the time he was twenty, he had written his famous "De Incarnatione," which is still widely read today. Its motive is pastoral rather than polemical as an effort to explain the Christian doctrine of redemption to meet the needs of the soul in search of salvation. He knew that if the full deity of Jesus Christ were denied, there could be no guarantee of our final salvation:

You know what happens when a portrait that has been painted on a panel becomes obliterated through external stains. The artist does not throw away the panel, but the subject of the portrait has to come and sit for it again, and then the likeness is re-drawn on the same material. Even so was it with the All-holy Son of God. He, the Image of the Father, came and dwelt in our midst, in order that He might renew mankind made after Himself and seek out his lost sheep.

The Roman Emperor Constantine had given recognition to the church in order that he might use it as the cement to bind together his wide dominions, and so he used his influence to prevent the Church from splitting up. Throughout Athanasius' life there was the effort of the state to insist upon unity in the Church, and therefore to support the type of doctrine that would seem most likely to establish that unity. The tragedy was that successive Emperors backed different doctrines. Within the Church itself the struggle was to decide the right doctrine and to agree upon a dogmatic statement which would preserve the essential faith in the nature of God as revealed in the Scriptures.

The Eastern Church was much more closely associated with the State than the Western. In the West the Emperorers slowly withdrew from the position of leadership in favor of the Church until they exercised little authority. In the East, however, they never let go, but struggled to maintain their position even while recognizing the impossibility of doing so without the aid of the Church. This meant that in the Byzantine Empire Church and State acted in one rhythm together. This explains the tangled history of the lives of Athanasius and the other Greek Fathers.

Constantine called the Council of Nicea, the first of the authoritative "ecumenical" councils, in 325 in order unify the Church by reaching agreement on the teaching of Arius, whom the Latin Doctors has so strongly denounced. Athanasius attended with Alexander. In affirming that the Son of God was "of one substance with the Father," that both share alike in the fundamental nature of God, orthodoxy and Alexander won a resounding victory. Alexander died in 328, and Athanasius succeeded him as Bishop, being acclaimed as "one of the ascetics" by the populace. Although the Arians would have preferred one of their own as Bishop, their recent defeat at Nicea produced a period of calm.

It was not long before the Emperor, on blatantly false charges, ordered him to keep away from Alexandria. However, before Constantine died in 337, he permitted Athanasius to return. However, the son of Constantine, the Arian Constantius, replaced Athanasius with an Arian bishop of his own choosing, and Athansius was exiled to Rome in 337. There he became a bridge between the Eastern and Western churches in understanding the superficial theological differences between them and standing firm on his phrase, "of one substance." He took two of Anthony's monks with him, where asceticism had hitherto met with small appreciation. He planted in the Latin Church those seeds of the monastic life which were to flower in St. Benedict and the whole religious system of the West.

He was allowed to return in 346, when for ten years of calm he attracted many to a new depth of Christian life through his own example. He became the unofficial leader of the whole monastic movement, bringing the hermits together to end their extreme isolation and preventing extremes of individual self-mortification. Exiled again 356 by Constantius, he joined the desert fathers in Egypt to write the Life of Anthony.

When Constantius died in 361, his successor, the Apostate Julian, allowed all exiled bishops to return in hopes that the ensuing quarrels would cause people to renounce their Christian faith. When Athanasius returned in 362, he called a Council, which reasserted the Nicene faith and won over most of the Arians. Julian was furious, and exiled Athanasius in 363. After Julian's death he returned home, only to be exiled under the Arian Emperor Valens. However, he was soon restored and had peace for the last seven years of his life. His staunch and courageous defense of orthodoxy were acknowledged by all for its eventual triumph over Arianism, earning his name in the classic proverb for perseverance: Athanasius contra mundum ("Athanasius against the world").

His inner peace, poise, saving humor and balance in a disordered world were the fruit of his inner absorption in the mystery of Christ. He knew that the very existence of the church was at stake; but he was utterly certain of the truth and knew that it must in time prevail.

He is depicted bareheaded without vestments to emphasize the depth of his theology and the force of his inner strength. Upon the scroll is traditionally written these words of his: "Often and anew do we flee to thee, O Lord." His feast day is May 2.

was born in Caesarea of Cappadocia into a Christian family of wealth and distinction. Educated at Caesarea, Constantinople and Athens, he became a close friend of one of the other Greek Doctors, Gregory of Nazianzus. He returned to Caesarea in 356 and would have been content with the life of a well respected teacher of rhetoric. However, the death of his beloved younger brother and the faith of his sister brought on his conversion and call to the ascetic life.

After his baptism, he made a tour of hermit monks in Egypt, Palestine and Mesopotamia. He returned to try out his own vocation at a retreat near Caesarea. He relinquished his share in the family wealth, feeling strongly the necessity of poverty and labor in the ascetic life. It is said that one of the Roman senators wished to be admitted to his monastery saying that he had kept only enough of his possessions to make manual labor unnecessary. Basil replied, "You have spoiled a senator without making a monk."

Basil began that excessive self-denial which injured his health and caused his premature death at 49. While our own age approves self-denial as a means to; improve Christian proficiency, the hermits valued discipline (consider St. Jerome) " for its own sake and were profoundly venerated for it. However, Basil soon felt that it was impossible in solitude to adequately practice the full Christian life: cut off completely from human society, it was impossible to comfort or care for other people. He asked, alluding the example set on Maundy Thursday, "If you live alone, whose feet will you wash?"

He modified the usual practices of the Egyptian hermits, who rarely met together, into a kind of family organization. Instead of regarding the eremitic, or solitary life, as the goal of Christianity, he took the cenobitic, or common life, as the better. He would have monks live in communities of no more than forty under the absolute authority of a Superior, holding common services eight times a day and eating all meals together. The monks were to engage in study and manual labor in either the fields or at some trade. Basil compiled these ideas in "The Longer and Shorter Rules" and used them in transforming his retreat into a full monastic community.

While it was the sanctity and self-control of the desert fathers that helped to convert the sophisticated Augustine, they were illiterate Egyptian peasants who lived in ill-defined large aggregates and worked individually only for individual sustenance. Basil attracted the ablest and wealthiest people of his day. His monks devoted themselves to study and works of charity. His monastery was a school and hospital as well as a center of scholarship. Basil also balanced contemplation and study with work:

Work is to be undertaken, not merely for the sake of keeping the body under subjection, but from love of our neighbor, in order that through us God may provide a sufficiency for those of the brethren who are in want.

Basil particularly commended agriculture because by it his monks could provide themselves with food and feed others. Each novice was trained in some trade (which was chosen by the Superior, not by him) and expected to work not just for utilitarian motives but also because it had a definite spiritual value. A monk must not do it merely to satisfy his own needs but in the definite hope and intention of assisting others. He must do it out of complete gladness and good will. If it is done in a rebellious or murmuring spirit, then the work is spoiled and has to be rejected.

Little did Basil foresee that out of his regulations would come the force that would civilize half of Europe and tame with its agriculture and husbandry the wilds of Europe. Basil combined the insight of a great administrator with that of a great ascetic.

The Bishop of Caesarea recognized Basil's ability and value and ordained him a priest in 364. Because it was important that a Catholic rather than an Arian succeed the Bishop when he died in 370, Basil became his successor. As Athanisius, he defended the orthodox faith with consistency, courage and grace until his death.

In his work, "On the Holy Spirit," Basil maintained that both the language of Scripture and the faith of the Church require that the same honor be paid to the Spirit as to the Father and the Son. It was entirely proper, he asserted, to adore God in liturgical prayer, not only with the traditional words, "Glory to the Father through the Son in the Holy Spirit;" but also with the formula, "Glory to the Father with the Son together with the Holy Spirit."

This treatise played a great part in establishing the doctrine of the Holy Spirit and helped to conclude the victory over Arianism which would have reduced the Holy Spirit to a position of inferiority with regard to the Son as it had already sought to reduce the Son to a position of inferiority with regard to the Father.

Basil is depicted bareheaded in simple vestments, emphasizing his preferred identity as a monk. His words "None of us who are in bondage to fleshly desires are worthy" or "The ascetic life is both difficult and perilous" are traditionally put on the scroll he is holding. His feast day is June 14.

St. Gregory of Nazianzus (325-389), in the left of the two large panels on the right side,

was born near the town of Nazianzus, of which his father was bishop. Basil the Great was his school friend. Upon finishing their studies at Athens, Gregory remained on for twelve years to teach rhetoric, while Basil returned to his home to begin his monastery. When he was thirty, Gregory was caught at sea in a violent storm and pledged his life to the service of God, which meant entering upon that life of asceticism which public opinion was already beginning to accept as the genuine Christianity.

In loving God, the art of letters and the human race (in that order), it was natural for Gregory to join his friend Basil in his new monastic experiment, whose fundamental elements were prayer, study and labor. They collaborated in compiling a series of Christological extracts from the work of the third century theologian Origen in order to refute the Arians.

In 360 he returned to his home, a town rent by heresies and schisms. His defense of his father's orthodoxy in the face of a violent mob brought peace to the town and prominence to Gregory. Moved by the desire to exonerate his father, he set himself to get behind the terminology in common use to the real beliefs. He, with Basil, and Basil's brother, Gregory of Nyssa, united in this endeavor. They are known as the Cappadocian Fathers. Gregory himself delivered an oration on peace, in which he tried to bring the people of essentially the same views together whatever might be the differences in their technical terminology. He recognizes, of course, the unity of substance in the Trinity and the distinction of persons. He makes it clear that what Athanasius and his school were trying to do was to assert belief not in one person, but in one nature. The Godhead was one, but was expressed in three Persons. Through this explanation he was instrumental in opening a path back to orthodoxy for the semi-Arians. Thus he, with his companions, built up a unified theology as the foundation of the Christian culture which was beginning to conquer Asia Minor.

While he wished to return to the monastery, it was his duty to assist his father, who, much against Gregory's wishes, ordained him priest in 361. He was instrumental in having Basil appointed as Bishop of Caesarea in 370 to assure the continuance of orthodoxy there. Thereupon Basil compelled Gregory to become Bishop of Sasima, which was little more than a posting station in the foothills, to keep the way open for Basil's agents to travel about and collect the money and supplies necessary for the upkeep of his work. According to Gregory, it was "a detestable little place without water or grass or any mark of civilization." He felt, he said, like "a bone flung to the dogs." His friendship with Basil suffered a severe break when he refused to go and returned to help his ailing father in Nazianzus. After his father died he retired to Isauria in 375, suffering from a serious illness.

In 379 he was called by the Emperor Theodosius to Constantinople to see what he could do about establishing the predominance of orthodoxy. He began a preaching mission and gave five sermons on the Trinity which are classics, marked by clarity, strength, and a charming gaiety. Refreshed and renewed, he appeared as one afire with the love of God, and turned the tide in favor of orthodox Catholicism. The next year Emperor Theodosius entered Constantinople and expelled its Arian bishop and clergy. Gregory was translated and made Bishop of Constantinople, where the second ecumenical council was held in 381. He retired in the same year and returned to Nazianzus, where, in ill health because of his early asceticism, he died at the age of 59.

Of the three Cappadocian theologians, Basil was the most practical, Gregory of Nyssa the deepest thinker, and Gregory the closest to the minds of the ordinary people. He was the great populizer, managing to translate into terms of the current mentality the most important truths of the Christian faith.

He is depicted in the full vestments of an Eastern Bishop, with a bishop's crown and palium, marking him as Archbishop of Constantinople. He also wears his usual symbol, the epigonation, an embroidered lozenge. His feast day is May 9.

St. Chrysostom (354-407), in the right side of the two large panels on the right side,

is really a nickname, "golden mouthed," the Greek equivalent of the English "silver tongued." The name was given to John of Antioch within a century
of his death in recognition of his outstanding eloquence. Born to a Christian family, he was destined for a brilliant career in the law. However, he found no
satisfaction in it, and under the influence of Melitus, the orthodox Bishop of Antioch, was lead to embrace the Christian life. Baptized at the age of 23, he
desired to join Basil's monastery. However, his mother did not want him to go, so he stayed and cultivated a rigid asceticism in his own home. He influenced a
number of other men in the same direction who were also scholars. Together they developed that literalistic style of interpreting the Scriptures which became
characteristic of Antioch in contrast to the allegorizing method of Alexandria. John had an ability for combining the spiritual meaning of the author with the
immediate practical application

After his mother's death, he became a hermit in a mountain cave and practiced austerities that permanently undermined his constitution and after six years reduced him to such a state of physical disability that he had to leave his retreat and return to Antioch. Melitus found use for him in the church and ordained him to the diaconate in 381. He began to earn a great reputation as a preacher: vast crowds attended his sermons and were so engaged that notices had to be put up in the church warning of pickpockets!

John's style of using the circumstances of the moment in his preaching to drive the Gospel home and move his hearers to conversion is evident in his famous "Homilies of the Statues." The people of Antioch had rebelled against excessive taxation by rioting, driving out the Governor and dragging statues of the Emperor through the streets. After the army had quelled the uprising, the people waited in dread for the hot headed Emperors punishment and thronged the churches. John fortified the people to meet the future with courage while moving them to proper repentance. Many of his hearers were converted to an authentic Christian life. The last sermon was delivered in the presence of the Bishop, who announced that the Emperor had decided to be merciful. John continued on in Antioch for another eleven years, writing a number of commentaries on various books of the Bible.

When the Bishop of Constantinople died, the Emperor insisted that John should succeed him. Such was his popularity in Antioch that he had to be lured outside the city walls to a martyr's chapel, where he was seized and hurried to Constantinople under military escort.

His first act as Bishop in 398 in removing most of the furniture from the Episcopal palace and selling much of the plate for the benefit of the poor was criticized as being too ascetical. After the indulgence of his predecessor, John's honesty, asceticism and tactlessness, while it endeared him to the people, alienated church and state authorities. A great bishop might regard himself as one of the nobility, living their life as far as possible and seeking to influence them as a friend. The danger is such a case would be that he might relapse into the condition of a mere courtier and worldling. Or the bishop might adopt the course of severing himself from the ways of the court and prove his good faith as a moral censor by living a life apart in the utmost possible extreme of abstinence and asceticism. In that case the danger would be that he might become so aloof from society as to be powerless to influence. John's predecessor chose the former, and he the latter.

His efforts to reform the clergy met with great resistance, and he incurred the wrath of the Empress Eudoxia when he called her a "Jezebel." In reality, it was largely a question of who would gain the leading influence over the half imbecile Emperor. It reached a climax when she allowed a silver effigy of herself to be erected on a column before the Church of St. Sophia. Its dedication was accompanied by wild revelry which would have been more appropriate in the days of heathenism. While he was conducting a service inside of the church he heard what was happening outside and assumed that it was largely directed at himself. Having once compared her to Jezebel, the equally appropriate parallel of Herodias occurred to him. "Herodias," he said, "is once more raging in her madness; Herodias is once more dancing; Herodias once more demands the head of John on a charger."

The Emperor questioned John's constitutional position and had soldiers enter the Cathedral on Easter Eve to break up the baptisms of 3,000 candidates. For the whole Easter Week the city was the scene of tumult and beatings. After remaining in his palace for two months, he surrendered to the Emperor on June 5, 404. He was hurried away to a small mountain town in Taurus where he could not die fast enough for the Emperor, so the soldiers moved him from place to place in forced marches on foot in severe weather. This finally caused his already weak health to break, and he died on September 14, 407. He is depicted bareheaded, suggesting his final suffering. His feast day is January 27.

The Cross in the center of the reredos depicts the resurrected Christ wearing eucharistic vestments and reigning in glory. This type of Cross is known
as a "Christus Rex" (Christ the King) as distinguished from the more common
"Crucifixus" (Crucifix) which shows Christ dying on the cross.

The rising sun suggests Christ the Messiah who, as "the sun of righteousness shall rise with healing in its wings." (Malahchi 4:2) Above the sun is the "crown of glory that never fades away" (1 Peter 5:4) of the saints. Surrounding the sun is another kind of crown which St. Paul "borrows" from athletic imagery in 1 Corinthians 9:24-25:

Do you not know that in a race the runners all compete, but only one receives the prize? Run in such a way that you may win it. Athletes exercise self-control in all things; they do it to receive a perishable wreath, but we an imperishable one.

Below the sun is the symbol of a river - perhaps the Clinton River, which flows underground not very far from the site of the church!

The Organ

Built by the Aeolian Skinner Company of Boston, the organ is the result of years of planning and study. The stoplist was prepared by G. Donald Harrison, the then President, and Phillip Steinhaus, former organist at All Saints', in London in the summer of 1955. The organ was built under the supervision of Mr. Harrison's successor, Joseph S. Whiteford. Designed primarily for the needs of corporate worship, the instrument has also the tonal resources for concerts. The pipes are voiced on very low wind pressure, allowing them to sing in an unforced natural sound. The organ represents the latest developments in tonal and structural design, yet draws from centuries of of experience in organ building. The console keys are imported English, single slab ivory, having a "sculptured" feel and look. The key action is the latest development in "tracker-touch."

Donald Gilbert was tonal finisher, assisted by S. George Price, and supervised by

Arthur Birchall. The Organ was dedicated on January 25, 1959.

	Pipes		Pipes
GREAT-Manual 1		PEDAL:
16' Quintaton	61	16' Principal	12
8' Principal	61	16' Subbass	12
8' Rohrfloete	61	16' Quintaton (Gt)
4' Octave	61	8' Principal	32
2' Superoctave	61	8' Rohrfloete (Gt)
1 ^1/3' Mature (4-6)	282	4' Octave	12
		2' Superoctave	12
POSITIV-Manual 2		2' Mixture (3)	96
8' Gedect		16' Posaurte	32
8' Dolcan Celeste (2)	100	8' Trumpet	12
4' Koppeifloete	56	8' Krummhom (Sw)
2' Octave	56	4' Krummhom (Sw)
1 ^1/3' Larigot	56
^2/3' Scharf (3-5)	204	COUPLERS:
8' Krummhom (Sw)		Swell to Great	16' 8' 4'
Tremulant		Swell to Positiv	8' 4'
		Positiv to Great	16' 8'
SWELL-manual 3, enclosed		Swell to Swell	16' 4'
8' Bourdon	61	Swell to Pedal	8'4'
8' Viole de Gambe	61	Great to Pedal	8'
8' Viole Celeste	61	Positiv to Pedal	8'
4' Spitzfloete	61
2 ^2/3'Nasat	61	COMBINATION PISTONS:
2' Nachthorn	61	Adjustable at the console
1 ^3/5' Ten	61	Swell, Great, Positiv, Pedal
1' Plein Jehu (4)	244	and Full organ - each four
16' Krummhora	61	MECHANICALS:
8' Trompette	61	Swell expression
4' Hautbois Tremulant	61	Crescendo: light indicator Sforzando reversible with indicator Great to Pedal reversible piston and toe pedal

Memorials

Given to the Glory of God and in loving memory of:

Altar Rail designed by Wippel and Company; Stuart and Hazel Austin, Gerald and Hazle Guinan

Baptistry Font and Dove designed by Mary Fink; Mary Alexander Riker Baptistry Windows; Arthur B. and Rebecca Brown

Chimes originally installed by the Deagan Company in 1925 as a gift of the C. V. Taylor family.

Rebuilt in 1992 in memory of Donald Renz, Dawn Chancy, Mary Haanes

Ezekiel Window; Lena Hammond Jossman, departed members of Guild Seven, Alice Treble Guillot.

Isaiah Window; Sarah Schoch

Holy Table designed by Philip Jacobsen and built by local craftsmen; "All the Saints of All Saints."

Jeremiah Window; Millicent Turner Hanson

St. John Window; Palmer

St. Luke Window; Agnes Bacon Hodges

St. Mark Window; Jennie J. Davis, Robert E. Hopps, Clarence W. Davis

Martha and Mary Window; Emily May Burt

Memorial Table and Lightstand designed by Mary Fink; Clifford Thoren Ekelund

Moses Window; Donald Stanton Patterson

Narthex Windows; George F. Burke, Elizabeth Ann Doyle, Parents of Mr. and Mrs. Henry Houston, Vincent A. Nye, Caroline Goadby

Oblations Table built as a companion to the Holy Table; Alvah Ross Stockwell and Lizzie Sawyer Stockwell

St. Paul Window; Clara Phelps Smith

Reredos conceived and executed by Leslie H. Nobbs of New York City; Virena Marjorie Palmer Beaudette

Resurrection Window; "Members of this parish who have entered Paradise."

All the windows were designed and made by Charles J. Connick Associates of Boston