Our Story
We are a family of believers that proclaim the Word of God and reach out to the world with the Good News of Jesus .
Our Windows
One of the distinct features of the sanctuary at St. Matthews is the twenty windows that portray the Biblical story.
Our Story
Welcome To Saint Matthews Lutheran Church
“Ascribe to the Lord the glory due his name; worship the Lord in the splendor of holiness.” – Psalm 29:2
We pray for guidance and support, inspiration, examples of Christian service and leadership provided by our membership and our larger Church family. We have been blessed in many ways as we strive to worship and serve in the name of Jesus Christ.
History of the Church
During the year 1856 and part of 1857, the Rev. J. Richards, oneof the early pioneer Lutheran pastors in Illinois, came to Princeton and preached to the scattered Lutherans of the community. This can be regarded as the beginning of English Lutheranism in this vicinity.
On November 8, 1857, the Rev. Harbaugh relocated to Princeton and began the work of gathering a congregation of Lutherans. The first service was held in the home of Mr. George Kaar. From Mr. Kaar’s home, they moved into a hall on Main Street and then to several school houses and then held services in the Methodist Protestant Church for a time. No organization was effected until February 27th 1858 at a meeting held in Bacon & White’s Hall on South Pleasant Street.
Our Windows
Windows of St. Matthews
One of the distinct features of the sanctuary at St. Matthews is the twenty windows on either side that portray the Biblical story, and the large stained glass window that looms above the chancel. They are spectacular in the morning and evening when the sun is low in the sky.
A Brief history of our stained glass windows
St. Matthews moved into its current building in 1956. Shortly after that move, the large altar window depicting the welcoming Jesus was installed, thanks to a generous donation by the Harry Quick family.
In 1971, a bequest was left to St. Matthews by the Levering family with the stipulation that it be utilized for stained glass windows. After conducting a study, additional funds were raised, and the 20 windows depicting the Biblical story were purchased and installed on the north and south walls of the nave in 1972.
St. Matthews enjoyed beautiful windows in its previous facility as well. When the congregation moved to its current location, those windows were sold with the building to a small group attempting to begin a new congregation. Legend has it that a few years later, when that concregation failed, the owner of the building sold the stained glass windows separately for more money than the original purchase price of the building.
Window Gallery and Information
The Altar Window: Jesus Invites Us
In the 11th chapter of Matthew, Jesus says, “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest” (Matt 11:28, NRSV). The most prominent window at St. Matthews is the one above the altar and is centered around the open-armed Christ inviting all to come. Subtly placed within the panels is Jesus’ invitation from this verse.
This main window actually encompasses much of Christianity’s key doctrines.
The Trinity is symbolized at the top of the window with the creative hand of God (top left lancet – Genesis 1) depicting the Father, the “Lamb that takes away the sin of the world” (top center lancet – John 1:29) representing the Son, and the descending dove (top right lancet – Matthew 3:16) symbolizing the Holy Spirit.
Old Testament Window 1: Creation
In the Small Catechism, Luther teaches that God’s creative activity is at the very roots of our faith: “I believe that God has created me and all that exists…”
All this God does out of fatherly and divine goodness and mercy…” The very first of St. Matthews Biblical windows is called “Creation.” It depicts the seven day creation account recorded in the first chapter of Genesis. The days of creation are easily seen in the windows as follows:
- Day 2 – Sky and Water (Gen 1:6-8)
- Day 3 – Rocks and Trees (Gen 1:9-13)
- Day 4 – Sun, Moon and Stars (Gen 1:14-19)
- Day 5 – Fish and Birds (Gen 1:20-23)
- Day 6 – Bunnies and Panther (Gen 1:24-31)
Though the days of creation can be identified within the window, the point of the Genesis 1 creation account is that God created in an orderly fashion and designed the world to exist in a harmonious manner. The artist’s blending of the colors and the juxtaposition of the elements of creation have captured God’s original intent for creation nicely.
Old Testament Widow 2: The Fall
Biblical skeptics have argued that the Bible contains two different accounts of creation – the seven day account of Genesis 1 and the account of man coming first and then naming the animals before woman is created out of one the man’s ribs as recorded in Genesis 2-3. The mistake on the part of the skeptics is to assume the creation account(s) are intended to offer a scientific explanation of the beginning of the world. They do not.
Genesis 1 is intended to describe the order and harmony by which God created. Genesis 2-3 is the first in a series of stories that explains the plight of humanity.
The second Biblical window, entitled “The Fall,” tells the story of Genesis 2-3. The beautiful arrangement of colors and shining sun depict Eden – the “perfect” garden where Adam and Eve lived. It reflects the harmony of creation from the first chapter of Genesis.
Old Testament Window 3: Cain & Abel
The story of Cain and Abel is a well known story if nothing else for the oft quoted quip from Cain, “Am I my brother’s keeper?” The story introduces violence and murder into the human situation.
Cain and Abel were the two sons of Adam and Eve. Cain worked the land while Abel raised sheep. As the story goes, they each brought an offering to God. For some unexplained reason, God liked Abel’s offering (altar with sheep and smoke rising up to heaven) but did not like Cain’s (altar with grain and smoke descending into the ground).
Rather than figure out what was wrong with his offering or changing the way he did things, Cain reacted with jealousy instead of with repentance. So he lured Abel out into the field and when he wasn’t looking, Cain “rose up against him and killed him” (club at the bottom of the window).
Old Testament Window 4: The Flood
The story of Noah and the Flood has become a favorite and in many ways has become romanticized. In actuality, it falls in line with the stories depicted in the previous two windows: it is a story of humanity’s sin and God’s response. Unlike the previous windows, however, this window has clear signs of God’s grace.
The flood was God’s response to a world that was guilty of cosmic chaos. The beginning of Genesis 6 tells of the intermarriage of human women and “sons of God.” It is a vague and ambiguous explanation of widespread human evil. But the cosmic order was being upset and God was not happy.
Noah is perhaps the first Biblical example of faithful response to God. God identified Noah as righteous and proceeded to inform him of the impending flood, giving him detailed instructions for building the ark and bringing on the animals (Gen. 6:11-21). Noah’s response is quite clear: “Noah did this; he did all that God commanded him.” (Gen. 6:22)
Old Testament Window 5: Tower of Babel
The story of the Tower of Babel is the final episode of the portion of the Biblical story which is often referred to as “prehistory.” This part of the narrative is in the first eleven chapters of Genesis and concludes with the introduction of Abraham – the father of faith.
The story of the Tower of Babel tells of how the people of the earth, all of whom spoke one language, came together in one city and built a tower into the heavens to bring notoriety to themselves. They were concerned about being scattered throughout the earth. God was displeased with their actions and confused their language so that they could not understand one another. Then in an ironic twist, God scattered the people throughout the earth. The very thing they were trying to prevent by building the tower turned out to be a consequence of building the tower.
Old Testament Window 6: Abraham & Isaac
The first eleven chapters of Genesis tell the story of the beginning of time and describe the human dilemma through four important stories. The story of faith and God’s personal relationship with humanity begins in Genesis 12 with the call of Abram (later to become Abraham).
The St. Matthews windows characterize Abraham through the story of his near sacrifice of Isaac, his only son with Sarah (Gen. 22:1-19). In an inexplicable test of Abraham, God told him to take Isaac and offer him as a burnt offering in the mountains of Morriah. Abraham followed instructions, taking Isaac up a mountain, building an altar, preparing wood for the fire, tying Isaac up and even going as far as raising a dagger to stab him (altar, wood and knife in top window panel)…
Old Testament Window 7: Moses
The next great figure of faith was Moses. His story starts in Egypt (bottom window panel) where the descendents of Abraham lived in slavery. Moses was saved from a genocidal Pharaoh in a story that is echoed in the New Testament when the child Jesus is saved from the evil hands of Herod (compare Exodus 2:1-10 with Matthew 1:18-2:23).
The St. Matthews window entitled “Moses” depicts the story of Moses’ call. Moses had actually fled Egypt for Midian after he committed murder (Ex. 2:11-25). One day, while out tending his father-in-law’s sheep, Moses came across a bush that was on fire but not being consumed (top panel – Exodus 3:2). It turns out that the fire was the very presence of God (see p. 28 about flames and God’s presence).
Old Testament Window 8: The Ten Commandments
After saving them from Egypt, God’s new relationship with the Israelites is defined through two main vehicles: covenant and law.
God made a one-sided promise with Abraham, promising many descendants (Abraham and Sarah were childless at the time), that his descendants would be given a land (the promised land), and that his descendants would be a blessing to the entire earth (Gen 12:1-3; 15:1-21; 17:1-22).
Through Moses, God introduced the second primary medium of relating to God’s chosen people: the law. With the introduction of the law, the covenant now becomes two-sided.
Old Testament Window 9: Ark of the Covenant
Once the Israelites had the law, a worthy home for these most holy of tablets needed to be found. They were placed in a highly ornamented ark whose charge was in the hands of the priests. For the Israelites, the ark contained the very presence of God.
The travels of the ark of the covenant are fascinating. While wandering in the wilderness, an entire tabernacle (large tent like structure) was created to house it (Exodus 26). When the Israelites entered the holy land and the priests carrying the ark entered into the Jordan River, the waters were split allowing the people to cross over on dry land (Joshua 3:14-17). The ark led Joshua into battle (Joshua 6:6). And finally, it created havoc for other peoples when they captured it and placed it next to their idols (1 Samuel 5).
Old Testament Window 10: Isaiah
Beginning with the rise of the kings in Israel, the primary medium by which God communicated with the people shifted from speaking to the leaders (judges & kings) to speaking through the prophets. The prophets that we know the most about are Elijah and Elisha, whose activities in the Northern Kingdom of Israel are described in 2 Kings. We also know a fair amount about Nathan and Samuel (some label Samuel as a judge rather than prophet).
The prophets listed above, however, are narrative prophets. The job of a prophet is to bring the word of God to either the leaders or to God’s people. The only words we know of that the narrative prophets spoke are contained within the narrative episodes about them.
New Testament Window 11: Nativity
It should be no surprise that the New Testament windows begin with the Christmas story. This window is entitled “Nativity” and incorporates elements from both of the birth narratives recorded in the gospels (Matthew 2:1-12 and Luke 2:1-20).
The birth narrative in Luke tells of the birth in the manger due to the no vacancy sign on the inn. Shepherds are the first to see the new born child after being told of his birth by an angel. Central to the window is the manger with Mary kneeling beside it. Christ is represented by the Chi-Rho symbol interwoven within the picture (see page 18 regarding the Chi-Rho symbol) . Three shepherd crooks can be seen emanating from the right side of the manger.
New Testament Window 12: Christ in the Temple
We know very little about Jesus’ youth and young adult years. Except for references to the fact that he is from Nazareth, the only thing we know about his youth is the curious account of being left behind at the temple from Luke 2. It is this story that is depicted in the second New Testament window “Christ in the Temple.”
As the story goes, Jesus’ parents took him to Jerusalem for the Passover when he was 12 years old. This would probably have been a common pilgrimage for Jews living in Galilee at the time. As they were heading back, after a day into the trip, Jesus’ parents suddenly realized he was not with them. This certainly could happen as they were probably traveling with a large group from Nazareth. At 12 years old, especially in that culture, Jesus was expected to be responsible enough to be with the group.
New Testament Window 13: Baptism of Jesus
All four gospels begin Jesus’ ministry at the Jordan River with Jesus being baptized by John the Baptist (though in John’s gospel there is never an actual description of Jesus being baptized). The common elements that appear in the other three gospel accounts are illustrated in the third of St. Matthews New Testament windows.
Jesus, again represented by the Chi-Rho, came to the Jordan to be baptized by John. After being baptized, the Holy Spirit descended upon Jesus in the form of a dove, shown clearly at the top of the window. Then a voice came from the heavens saying, “You are my Son, the Beloved; with you I am well pleased” (Mark 1:11 – the words vary slightly in the other accounts). This is shown in the window by the clouds in the upper left and the light rays emanating out of them.
New Testament Window 14: Calling the Disciples
It wasn’t long at all after Jesus’ baptism that news about him began to spread far and wide, so that great crowds gathered wherever he went. Before long, Jesus started picking out specific people and calling them to be his disciples. A disciple is a student who takes up after his/her teacher and follows in virtually every sense of the word.
The window entitled “Calling the Disciples” picks up on the metaphor Jesus used when calling some fishermen, “Follow me, and I will make you fish for people” (Matthew 4:19). At the center of this window is a net symbolizing this metaphor. Instead of the Chi-Rho which is utilized in many of the windows, the Latin abbreviation for Jesus is used*.
*IHS – Another ancient symbol for Jesus. Originates from Latin: Iesus Homonium Salvator or Jesus Savior of Man
New Testament Window 15: Loaves and Fish
Jesus performed many miracles during his ministry. But none were better known than the feeding miracles. In fact, the feeding of 5000 is one of the only miracle recorded in all four gospels. It is appropriate then, that the one window that depicts Jesus’ miracles is the one entitled “Loaves and Fish.”
At the center of this window are two fish with a basket full of bread loaves and a crown above it. These represent Jesus’ two great feeding miracles. In the first feeding story he fed 5000 with just five loaves of bread and two fish. Afterwards twelve basketfuls of leftovers were collected. Many have suggested the that twelve baskets symbolize the twelve tribes of Israel.
The second feeding miracle took place in the Decapolis (Gentile territory) where Jesus fed 4000 with seven loaves and a few fish. Afterwards, seven baskets were collected. Some have suggested that the seven left over baskets (seven being the number of completeness) symbolize the entirety of the world.
New Testament Window 16: Transfiguration
The transfiguration, a spectacular event that is told by Matthew, Mark and Luke, is the turning point for Jesus’ ministry in all three of these gospels. Prior to the transfiguration the focus is on Jesus’ miraculous works and his teaching. Afterwards the focus turns toward Jerusalem and his impending death. Luke makes this most obvious when he writes, “When the days drew near for him to be taken up, he set his face to go to Jerusalem.” (Luke 9:51).
The story of the transfiguration takes place on an unnamed mountain where Jesus has brought Peter and James and John to pray. While Jesus was praying he was “transfigured” (changed in appearance – the Greek word from which we get metamorphosis), his clothes turning dazzling white and his face shining like the sun. This is shown in the window by the light bursts emanating from the Chi-Rho.
New Testament Window 17: Lord’s Supper
The night before Jesus’ death, he was gathered with his disciples celebrating the Passover meal. It is at this meal that Jesus instituted the sacrament of Holy Communion and is the subject of the seventh New Testament window.
While they were celebrating the Passover, Jesus took a loaf of bread, blessed it and broke it and gave it to his disciples saying, “This is my body.” After supper, he took a cup of wine, gave thanks and gave it to his disciples saying “This is my blood.” Central to this window are a loaf and a chalice with the Chi-Rho symbol at top as if it is coming right out to the cup. The exact nature of Christ’s presence within the bread and wine at the last supper and at the sacramental table today are a matter of great theological debate, but undoubtedly something very special happened at the Last Supper and Christ is present in very special way at the communion table.
New Testament Window 18: Crucifixion
The “Crucifixion” window is filled with elements from the passion of Jesus. In fact, many observers have looked at the red oval panels at the foot of the cross as a heart symbolizing Jesus’ passion. It is unknown whether this was the artists intention or not.
The large cross that is at the center of the top portion of the window is Jesus’ cross, complete with the sign on the top using the initial letters in Latin of the four words that were inscribed on his cross: “Jesus of Nazareth, King of the Jews.” Jesus’ cross is flanked on the right and the left by the two crosses on which hung the two thieves crucified with him.
New Testament Window 19: Resurrection
The central event for Christianity is the Easter event – the resurrection. The “Resurrection” window, though it does have some elements of the Easter morning accounts, is more of a pictorial representation of the victory Christ won than a depiction of the Biblical story of the resurrection.
Jesus was buried in a tomb with a stone rolled in front of it. On Easter morning, women found that tomb empty. Instead of showing the empty tomb, the artist has placed an empty casket in the picture with a cross turned into flag pole coming out of it. The flag is a victory flag. Jesus has taken the cross, an instrument of death, and made it into the instrument of his victory – victory over death. As Paul says: “For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” (1 Corinthians 1:18).
New Testament Window 20: Pentecost
The final New Testament window marks the birth of the Church. Though it begins with the disciples who followed Jesus as he walked the earth, it brings the Biblical story up to the present time and the people sitting in the pews. The “Pentecost” window illustrates the supernatural event that occurred fifty days after the resurrection but also makes an important symbolic link to baptism.
The spectacular entry of the Holy Spirit into the lives of followers of Jesus took place during the Jewish festival of Pentecost. A celebration that often coincided with the harvest, Pentecost, which means fifty, took place fifty days after the Passover. During the Pentecost celebration following the very first Easter, the disciples, who were gathered together in a room, were filled with Holy Spirit via a strong wind and tongues of fire that came down upon each of them. Thus the flames take center stage on “Pentecost” window. There are seven of them, indicating not that there were seven disciples, but that the Holy Spirit is for the entire world as seven is the number of completeness.
New Testament Windows: The Flames
The artist who designed the windows was very astute in the use of flames. There are numerous occasions in the Bible when God’s presence is within fire. The two most prominent are the burning bush and the tongues of fire of Pentecost. In each of those occasions, the fire was burning but it was not consuming what was ablaze. Other memorable times when God’s presence came via this unconsuming fire include the pillar of fire that led the Israelites to Mt. Sinai and the fire in the furnace that did not burn Daniel’s friends Shadrach, Meshach and Abednego.
In the St. Matthews windows, whenever fire represents the presence of God, the artist used individual flames which are best labeled as tongues in accordance with the Pentecost story. Windows that include this type of flame include the “Moses” window (in the burning bush), the “Isaiah” window (the burning coal from Isaiah’s vision), the “Christ in the Temple” window (the lamp which represents the Old Testament concept of Wisdom) and the “Pentecost” window.
The flames on the “Cain & Abel” window and the “Flood” window, which include altars on which offerings are being burnt, are decidedly different and look nothing like tongues of fire.
The Larger Church
St. Matthews is a congregation of the Northern Illinois Synod of the Evangelical Lutheran Church in America. For additional information follow the links below to the ELCA and the Northern Illinois Synod.
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