Windows reflect kingdom of God

Sixteen new pieces of contemporary theological art have been installed at Our Lady of Loreto Church in the form of stained glass windows.

“They’re stunning,” pastor Msgr. Edward Buelt told the Register Feb. 27, while the parish was in the midst of an installation process that began Feb. 24. “Photos don’t even begin to compare to the beauty of the actual windows.”

The new windows were designed by artist and Littleton native Scott Parsons, an art professor at Augustana College in Sioux City, S.D., and a Lutheran Christian whose work for Loreto was influenced by a “Colorado spirituality.” The windows complement the natural elements of stone and wood in the 2003 Romanesque style church at 18000 E. Arapahoe Road in Foxfield—elements designed to reflect the Colorado landscape, according to Msgr. Buelt, including a marble and limestone altar, stone sanctuary, and tall beams of red oak representing trees.

“(I told Scott) we don’t want glass that simply projects light,” Msgr. Buelt said. “We wanted glass that captures it, plays with it and in some sense refashions it, and then throws it into the church.

“Boy have we achieved that in spades,” he said. “In particular the deep golds and the reds.”

They are situated to respond to varying light during the four seasons, according to Parsons, for example, a window representing summer is on the north-facing wall and winter on the south-facing wall.

The windows depict a variety of theological imagery specifically: five circular dome windows facing due east portray the heavenly Jerusalem as revealed in the Book of Revelation, namely the Lamb of God seated on his throne and the tree of life; one circular window to the northwest that represents the marriage of the Lamb of God to “the heavenly Denver”; and 10 rectangular windows on the north and south walls that illustrate the nine ranks of angels and the prince of archangels, St. Michael.

“We were very concerned to follow the ancient tradition and theology of the Church and in particularly Pseudo Dionysius, the most quoted Church father in St. Thomas’ ‘Summa Theologica,’” Msgr. Buelt explained, referring to the well-known theological work of St. Thomas Aquinas.

There St. Thomas cautioned against representing angels in human form.

“We made a very intentional design choice,” Msgr. Buelt continued, “an attempt to capture the very nature of a pure spiritual being, namely an angel, in accord with the teaching of Scripture and the Church Fathers.”

The angels are represented by breath, wind, fire and water, Parsons said, and the material itself made this way: the stained glass is mouth-blown with “breath and wind,” the pigment involves a series of firings and etchings, then the piece is cooled with water.

The windows, financed by an anonymous donor, were fabricated at the Derix Glass Studios in Taunnesstein, Germany, whose work includes St. Joseph Church of Resurrection at Ground Zero in New York and a 6,900-square-foot installation Dome of Light at the Formosa Boulevard Station in Kaohsiung, Taiwan. Parsons’ work in the Denver area includes five digital murals designed for the National Cable Television Center and Museum Main Exhibition Hall on the University of Denver campus.

Derix installed the windows along with a local team. They were blessed at the 11 a.m. Mass March 9 and there will be a second blessing at 11 a.m. Mass March 16.

“I invite everyone to come out and engage with the windows,” Msgr. Buelt said. “They are already being hailed as a masterpiece of stained glass and a major advance of contemporary theological art.”

In Msgr. Buelt’s conversations with Barbara Derix—whose family founded Derix Glass Studios, the largest stained glass studio in Europe, in 1866—she relayed that every major artist in Germany who viewed the windows while they were on display at the studio, including world-class glass artist Karl Martin-Hartmann, “halted” before them and commented that they were “as beautifully designed and executed as any,” including being compared favorably to the Chagall windows at the Hadassah Medical Center in Jerusalem.

“They are a major advance because they are so theologically accurate, precisely reflective of the Vatican II exhortation to ‘resourcement’ or return to the sources,” Msgr. Buelt said. “Specifically a return to the Church Fathers and particularly Pseudo Dionysius and St. Thomas Aquinas.”

At the same time they are inspirational, he said, capable of inspiring reflection, joy and beauty in the heart of contemporary man.

“I look forward very much to reflecting with parishioners on their theological meaning and the spirituality of the kingdom of God which they proclaim,” he added.

The experience has been “incredible” and “precious,” according to Parsons.

“To impact the spiritual life of an individual is the highest calling as an artist,” he said.

For more information, visit

Stained Glass Windows and Sacred Music

Where: Our Lady of Loreto Church, 18000 E. Arapahoe Road, Foxfield
What: Blessing of new stained glass windows
When: 11 a.m. Mass March 16

What: Organ concert by Russian performer Marina Omelchenko
When: 7:30 p.m. March 16
Theme: Lord’s passion, creation, marriage feast of the Lamb and angels (as depicted on the new windows)
Cost: free, donations accepted for Mary Mother of God Mission Society, assisting the people and Church in Vladivostok, Russia
Questions: 303-766-3800 or

COMING UP: Did Christians ban the Games? Tales, myths and other fun facts about the ancient Olympics

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The 2020 Summer Olympics began less than a week ago, and as is usually the case, there’s been enough stunning athleticism, shocking upsets and yes, even a little bit of drama on display to keep the water cooler chatter abuzz until at least the 2022 games.

At their best, the Olympic games bridge cultural divides and unite countries around the world as the greatest living athletes around the globe compete for the coveted gold medal in their respective events. There’s a spirit of global camaraderie that welcomely comes about during every Olympiad; whether watching the Games at home with the family or going to a local bar to cheer on your favorite country, the Olympics bring people together in a way that most other sporting events do not.

Another astounding thing about the Olympics is how they’ve endured over the millennia. Indeed, they provide a special glimpse into the history of the world and those common qualities of humanity that will never die; namely, the need for both unitive, universal community and friendly but fierce competition.

The first recorded Olympic games took place in 776 B.C., though some historians speculate that they could have began as early as the 10th century B.C. The games were held every four years in Olympia to honor the greek god Zeus as one of four Panhellenic festivals, this one coinciding with the second full moon following the summer solstice, usually at the end of July or early August. The Olympics became so significant that the term Olympiad was used to mark a year the games took place, and became a common unit of historical time measurement.

Now, the ancient world wasn’t exactly known for its amicability or even peacefulness, as indicated by the countless wars and power usurpations that took place throughout its history. However, Olympic festivals were marked by a truce among the Greeks called ekecheiria, which roughly means “holding of hands.” This ensured safe travels for athletes and spectators as they made their way to the festival and was a common basis for peace among the Greeks. That the Olympic games could get even the constantly feuding Greeks to lay down their arms and come together in a spirit of solidarity speaks to their significance in ancient history.

Early Olympic events included the footrace, wrestling, the long jump, the javelin throw, the discus throw and boxing. Of course, it’s nigh impossible to read about the ancient Olympics and not come across epic tales of chariot racing, an event which was briefly banned early on but was reinstated by the first century B.C. and drew the interest of several key Roman figures (more on that later).

By the fifth century B.C., athletes from all over the Greek-speaking world came to Olympia for the games. The footrace, also called the Stade or Stadion, was considered the most prestigious event, and is where the english word “stadium” is derived from. Stade was a unit of measurement in ancient Greece which modern historians say is the rough equivalent to 600 feet or 200 yards, though the actual length has been a subject of debate for many years. Either way, it represents the length which runners in the Stadion ran to prove themselves as the fastest sprinters in the ancient world.

Interestingly, very little record about the Olympics games during the time of Christ exists. History tells us that the Roman emperor Tiberius, who was emperor during Christ’s life, won the chariot races during the 194th Olympiad in 4 B.C. In 17 A.D., the popular Roman general Germanicus, who was Tiberius’ adopted son and the future father of the third Roman Emperor Caligula, won the chariot races in 17 A.D., presumably around the time Christ was a teenager.

About those chariot races: they were known to attract elite political figures, some of whom won based on true skill, and others who only wanted the appearance of winning to further exert their power and status. During the 211th Olympiad, Emperor Nero, known for his fierce persecution of Christians and rather narcissistic personality, forcibly moved the Olympic games set to take place in 65 A.D. to 67 A.D. so he could compete while on a tour of Greece. He participated in the chariot races (with six more horses than the other competitors), and declared himself the greatest Olympic victor of all time, though historical eyewitness accounts tell a different story. Nero actually nearly died after a severe wreck, but Nero being Nero, he was still declared the winner.

Thankfully, Nero’s title as an Olympic victor and the Olympiad he “won,” which did not adhere to the established chronology of the games, were subsequently stricken from the official Olympic records after his death.

The Olympics grew over the course of 1,200 years until 393 A.D., when Emperor Theodosius I banned all Pagan festivals from the Roman emperor after Christianity became adopted as the state religion. Popular culture and history has long maintained this story of Christianity being to blame for the halt of the Olympic games. However, in recent years, some historians have disputed this account, saying that it was not for religious reasons but rather economic reasons that the games ended when they did. In fact, even after Theodosius’ death, there are still records of Olympic games taking place up until the fifth century. As the administration of Roman Empire evolved, the Olympics could no longer be sponsored by civil funds and instead became sponsored more and more by rich elites of the time. Simply put, the games became too expensive, and no one wanted to pay for them anymore.

The Olympics did not make a return for 1,500 years, until the Athens Olympics in 1896. Over the last 125 years since their reinstatement, the Games have become an integral piece of modern culture and a remnant of ancient history that was revived to great avail. As the Olympics in Tokyo continue over the next week and athletes compete for the gold, the words of St. Paul in his first letter to the Corinthians serve as a pertinent reminder of how the spirit of an Olympian imitates closely that of a Christian:

“Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified” (1 Cor 9:24-27).

So let the Games continue! And may the race be run not for a perishable prize, but an imperishable one.

Featured photo: Met Museum, Terracotta Panathenaic prize amphora (jar), ca. 510 B.C. Attributed to the Leagros Group.