Как пишется крестное знамение

  • Крест­ное зна­ме­ние Бого­слов­ско-литур­ги­че­ский сло­варь
  • Крест­ное зна­ме­ние Святые отцы и учи­теля Церкви
  • Крест­ное зна­ме­ние преп. Оптин­ские старцы
  • Крест­ное зна­ме­ние прав. Иоанн Крон­штадт­ский
  • О крест­ном зна­ме­нии прот. Сера­фим Сло­бод­ской
  • Крест­ное зна­ме­ние игумен Марк (Лозин­ский)
  • О крест­ном зна­ме­нии и его силе прот. Нико­лай Успен­ский
  • Крест­ное зна­ме­ние преп. Амвро­сий Оптин­ский (Грен­ков)
  • Крест­ное зна­ме­ние прот. Димит­рий Вла­ды­ков
  • Крест­ное зна­ме­ние преп. Вар­со­но­фий Вели­кий и Иоанн Пророк
  • О крест­ном зна­ме­нии муче­ник Нико­лай Вар­жан­ский
  • «Воцер­ко­в­ле­ние для начи­на­ю­щих» свящ. Алек­сандр Торик
  • О пер­сто­сло­же­нии для крест­ного зна­ме­ния проф. Н.И. Суб­бо­тин
  • Крест­ное зна­ме­ние еп. Вис­са­рион (Нечаев)
  • Крест­ное зна­ме­ние архим. Мака­рий (Вере­тен­ни­ков)
  • Пер­сто­сло­же­ние
  • Дока­за­тель­ства о древ­но­сти трех­перст­ного сло­же­ния и свя­ти­тель­ского имя­но­слов­ного бла­го­сло­ве­ния иерос­хи­мо­нах Иоанн (Мали­нов­ский)

Кре́стное зна́мение – осе­не­ние зна­ме­нием Креста, внешне выра­жа­е­мое в таком дви­же­нии руки, что оно вос­про­из­во­дит сим­во­ли­че­ское очер­та­ние Креста, на кото­ром был распят Гос­подь Иисус Хри­стос; при этом осе­ня­ю­щий выра­жает внут­рен­нюю веру во Святую Троицу; во Христа как в воче­ло­ве­чив­ше­гося Сына Божьего, Иску­пи­теля людей; любовь и бла­го­дар­ность по отно­ше­нию к Богу, надежду на Его защиту от дей­ствия падших духов, надежду на спа­се­ние.

krestnoe znamenie - Крестное знамениеДля крест­ного зна́мения мы скла­ды­ваем пальцы правой руки так: три первых пальца (боль­шой, ука­за­тель­ный и сред­ний) сла­гаем вместе кон­цами ровно, а два послед­них (безы­мян­ный и мизи­нец) при­ги­баем к ладони…

Сло­жен­ные вместе три первых пальца выра­жают нашу веру в Бога Отца, Бога Сына и Бога Свя­того Духа как еди­но­сущ­ную и нераз­дель­ную Троицу, а два пальца, при­гну­тые к ладони, озна­чают, что Сын Божий по вопло­ще­нии Своем, будучи Богом, стал чело­ве­ком, то есть озна­чают Его две при­роды – Боже­скую и чело­ве­че­скую.

Осе­нять себя крест­ным зна­ме­нием надо не торо­пясь: воз­ло­жить его на лоб (1), на живот (2), на правое плечо (3) и затем на левое (4). Опу­стив правую руку можно делать пояс­ной или земной поклон.

Осеняя себя крест­ным зна­ме­нием, мы при­ка­са­емся сло­жен­ными вместе тремя паль­цами ко лбу – для освя­ще­ния нашего ума, к животу – для освя­ще­ния наших внут­рен­них чувств (сердца), потом к пра­вому, затем левому плечам – для освя­ще­ния наших телес­ных сил.

О тех же, кото­рые зна­ме­нуют себя всей пятер­ней, или кла­ня­ются, не окон­чив еще креста, или махают рукой своей по воз­духу или по груди своей, свя­ти­тель Иоанн Зла­то­уст сказал: «Тому неисто­вому маха­нию бесы раду­ются». Напро­тив, крест­ное зна­ме­ние, совер­ша­е­мое пра­вильно и неспешно, с верою и бла­го­го­ве­нием, устра­шает бесов, ути­шает гре­хов­ные стра­сти и при­вле­кает Боже­ствен­ную бла­го­дать.

Созна­вая свою гре­хов­ность и недо­сто­ин­ство перед Богом, мы, в знак нашего сми­ре­ния, сопро­вож­даем нашу молитву покло­нами. Они бывают пояс­ными, когда накло­ня­емся до пояса, и земные, когда, кла­ня­ясь и ста­но­вясь на колена, каса­емся голо­вою земли.

«Обычай делать крест­ное зна­ме­ние берет начало со времен апо­столь­ских» (Полн. Пра­восл. бого­слов. энцик­лоп. Сло­варь, СПб. Изд. П.П.Сойкина, б.г., с. 1485).Во время Тер­тул­ли­ана крест­ное зна­ме­ние уже глу­боко вошло в жизнь совре­мен­ных ему хри­стиан. В трак­тате «О венце воина» (около 211 г.) он пишет, что мы ограж­даем свое чело крест­ным зна­ме­нием при всех обсто­я­тель­ствах жизни: входя в дом и выходя из него, оде­ва­ясь, воз­жи­гая све­тиль­ники, ложась спать, садясь за какое-либо заня­тие.

Крест­ное зна­ме­ние не явля­ется лишь частью рели­ги­оз­ного обряда. Прежде всего, это – вели­кое оружие. Пате­рики, отеч­ники и жития святых содер­жат много при­ме­ров, сви­де­тель­ству­ю­щих о той реаль­ной духов­ной силе, кото­рой обла­дает образ Креста.

Уже святые апо­столы силою крест­ного зна­ме­ния совер­шали чудеса. Одна­жды апо­стол Иоанн Бого­слов нашел лежа­щим при дороге боль­ного чело­века, сильно стра­дав­шего горяч­кой, и исце­лил его крест­ным зна­ме­нием (Димит­рий Ростов­ский, свя­ти­тель. Житие свя­того апо­стола и еван­ге­ли­ста Иоанна Бого­слова. 26 сен­тября).

Пре­по­доб­ный Анто­ний Вели­кий гово­рит о силе крест­ного зна­ме­ния против демо­нов: «Посему, когда демоны при­хо­дят к вам ночью, хотят воз­ве­стить буду­щее или гово­рят: “Мы – ангелы”, не вни­майте им – потому что лгут. Если будут они хва­лить ваше подвиж­ни­че­ство и убла­жать вас, не слу­шайте их и нимало не сбли­жай­тесь с ними, лучше же себя и дом свой запе­чат­лейте кре­стом и помо­ли­тесь. Тогда уви­дите, что они сде­ла­ются неви­ди­мыми, потому что бояз­ливы и осо­бенно стра­шатся зна­ме­ния креста Гос­подня. Ибо, кре­стом отъяв у них силу, посра­мил их Спа­си­тель» (Житие пре­по­доб­ного отца нашего Анто­ния, опи­сан­ное святым Афа­на­сием в посла­нии к инокам, пре­бы­ва­ю­щим в чужих стра­нах. 35).

В «Лав­са­ике» рас­ска­зы­ва­ется о том, как авва Доро­фей, сотво­рив крест­ное зна­ме­ние, выпил воду, взятую из колодца, на дне кото­рого был аспид: «Одна­жды авва Доро­фей послал меня, Пал­ла­дия, часу в девя­том к своему колодцу налить кадку, из кото­рой все брали воду. Было уже время обеда. Придя к колодцу, я увидел на дне его аспида и в испуге, не начер­пав воды, побе­жал с криком: “Погибли мы, авва, на дне колодца я видел аспида”. Он усмех­нулся скромно, потому что был ко мне весьма вни­ма­те­лен, и, пока­чав голо­вой, сказал: “Если бы диа­волу взду­ма­лось набро­сать аспи­дов или других ядо­ви­тых гадов во все колодцы и источ­ники, ты не стал бы вовсе пить?” Потом, придя из кельи, он сам налил кадку и, сотво­рив крест­ное зна­ме­ние над ней, первый тотчас испил воды и сказал: “Где крест, там ничего не может злоба сатаны”».

Пре­по­доб­ный Вене­дикт Нур­сий­ский (480–543) за стро­гую свою жизнь был избран в 510 году игу­ме­ном пещер­ного мона­стыря Вико­варо. Святой Вене­дикт с усер­дием правил мона­сты­рем. Строго соблю­дая устав пост­ни­че­ского жития, он никому не поз­во­лял жить по своей воле, так что иноки стали рас­ка­и­ваться, что выбрали себе такого игу­мена, кото­рый совер­шенно не под­хо­дил к их испор­чен­ным нравам. Неко­то­рые решили его отра­вить. Они сме­шали яд с вином и дали пить игу­мену во время обеда. Святой сотво­рил над чашею крест­ное зна­ме­ние, и сосуд силою свя­того креста тотчас же раз­бился, как бы от удара камнем. Тогда чело­век Божий познал, что чаша была смер­то­носна, ибо не могла выдер­жать живо­тво­ря­щего креста» (Димит­рий Ростов­ский, свя­ти­тель. Житие пре­по­доб­ного отца нашего Вене­дикта. 14 марта).

Про­то­и­е­рей Васи­лий Шустин (1886–1968) вспо­ми­нает о старце Нек­та­рии Оптин­ском: «Батюшка гово­рит мне: “Вытряси прежде само­вар, затем налей воды, а ведь часто воду забы­вают налить и начи­нают раз­жи­гать само­вар, а в резуль­тате само­вар испор­тят и без чаю оста­ются. Вода стоит вот там, в углу, в медном кув­шине; возьми его и налей”. Я подо­шел к кув­шину, а тот был очень боль­шой, ведра на два, и сам по себе мас­сив­ный. Попро­бо­вал его подви­нуть, нет – силы нету, тогда я хотел под­не­сти к нему само­вар и налить воды. Батюшка заме­тил мое наме­ре­ние и опять мне повто­ряет: “Ты возьми кувшин и налей воду в само­вар”. – “Да ведь, батюшка, он слиш­ком тяже­лый для меня, я его с места не могу сдви­нуть”. Тогда батюшка подо­шел к кув­шину, пере­кре­стил его и гово­рит: “Возьми”, – и я поднял и с удив­ле­нием смот­рел на батюшку: кувшин мне почув­ство­вался совер­шенно легким, как бы ничего не веся­щим. Я налил воду в само­вар и поста­вил кувшин обратно с выра­же­нием удив­ле­ния на лице. А батюшка меня спра­ши­вает: “Ну, что, тяже­лый кувшин?” – “Нет, батюшка. Я удив­ля­юсь: он совсем легкий”. – “Так вот и возьми урок, что всякое послу­ша­ние, кото­рое нам кажется тяже­лым, при испол­не­нии бывает очень легко, потому что это дела­ется как послу­ша­ние”. Но я был прямо пора­жен: как он уни­что­жил силу тяже­сти одним крест­ным зна­ме­нием!» (См.: Шустин Васи­лий, про­то­и­е­рей. Запись об Иоанне Крон­штадт­ском и об Оптин­ских стар­цах. М., 1991).

Каково про­ис­хож­де­ние крест­ного зна­ме­ния?

Про­ис­хож­де­ние крест­ного зна­ме­ния точно неиз­вестно. Свт. Васи­лий Вели­кий отно­сил его к Таин­ствам, кото­рые пере­да­ются в мол­ча­нии по пре­да­нию и не запи­саны апо­сто­лами (“О том, откуда полу­чил начало, и какую силу имеет слог «с», и вместе о не изло­жен­ных в Писа­нии уза­ко­не­ниях Церкви”).

Есть ли в Свя­щен­ном Писа­нии какие-либо ука­за­ния на крест­ное зна­ме­ние?

Про­об­ра­зами крест­ного зна­ме­ния в Свя­щен­ном Писа­нии послу­жили запо­ведь «о знаке на челе», данная Гос­по­дом прор. Иезе­ки­илю (Иез.9:4), и слова Откро­ве­ния Иоанна Бого­слова о «печа­тях на челах» верных (Откр.7:3, 9:4, 14:1). С крест­ным зна­ме­нием про­ро­че­ство Иезе­ки­иля свя­зы­вают Тер­тул­лиан, Ориген и сщмч. Киприан Кар­фа­ген­ский (“Что в этом зна­ме­нии крест­ном заклю­ча­ется спа­се­ние для всех, кои будут назна­ме­но­ваны им на челах своих”), при этом Ориген тол­кует «знак на челе» как изоб­ра­же­ние послед­ней буквы евр. алфа­вита «тав», кото­рая отож­деств­ля­ется с греч. буквой «тау» и по форме может напо­ми­нать крест (связь между «тау» и формой креста для рас­пя­тия усмат­ри­вали и неко­то­рые язы­че­ские авторы). Воз­можно, знак креста высту­пал как один из вари­ан­тов напи­са­ния имени Божия, чем объ­яс­ня­ется при­сут­ствие знаков «тав» и креста в неко­то­рых кумран­ских и иудей­ских маги­че­ских текстах.

Как в древ­ней Церкви совер­ша­лось крест­ное зна­ме­ние?

Чаще всего в ранних источ­ни­ках упо­ми­на­ется совер­ше­ние крест­ного зна­ме­ния одним паль­цем или всей рукой, под­чер­ки­вая этим веру в еди­ного Бога – в про­ти­во­вес язы­че­скому мно­го­бо­жию. Однако какое при этом упо­треб­ля­лось пер­сто­сло­же­ние и каким было направ­ле­ние дви­же­ния (слева направо или справа налево), не ука­зы­ва­ется. Веро­ятно, наи­бо­лее рас­про­стра­нен­ной формой было крест­ное зна­ме­ние одним (ука­за­тель­ным или боль­шим) паль­цем, о чем писали свт. Епи­фа­ний Кипр­ский и свт. Гри­го­рий Вели­кий (“О Мар­ти­рии, иноке Вале­рий­ской обла­сти”). Однако свт. Кирилл Иеру­са­лим­ский, говоря о крест­ном зна­ме­нии, исполь­зует мно­же­ствен­ное число – «паль­цами» (“Поуче­ния огла­си­тель­ные”  и также Patrologija Graeca). Наи­бо­лее рас­про­стра­нен­ным местом нало­же­ния крест­ного зна­ме­ния был лоб, о чем, напри­мер пишет Тер­тул­лиан (“О венце воина”), иногда в соче­та­нии с др. частями тела: лбом и обла­стью сердца (о чем сооб­щает Пру­ден­ций — “Авре­лий Пру­ден­ций Кле­мент”) или лбом, ушами, гла­зами и устами (согласно Кипри­ану Кар­фа­ген­скому). Также упо­ми­на­ется нало­же­ние крест­ного зна­ме­ния на глаза, уста и область сердца (согласно Гри­го­рию Нис­скому — “Посла­ние о жизни пре­по­доб­ной Мак­рины”), уста и грудь и на все тело (согласно Тер­тул­ли­ану — “Посла­ние к жене”). К IV веку хри­сти­ане стали осе­нять кре­стом все свое тело, то есть появился «широ­кий крест».

Двое­пер­стие при совер­ше­нии крест­ного зна­ме­ния, как счи­тают неко­то­рые иссле­до­ва­тели, своим появ­ле­нием было обя­зано рас­про­стра­не­нию начи­ная с сере­дины V в. ереси моно­фи­зит­ства; хотя прямых под­твер­жде­ний этой точки зрения нет, из моно­фи­зит­ских источ­ни­ков и из позд­ней­ших сви­де­тельств пра­во­славно-моно­фи­зит­ской поле­мики видно, что для моно­фи­зи­тов одно­пер­стие слу­жило аргу­мен­том в пользу моно­фи­зит­ства, что застав­ляло пра­во­слав­ных исполь­зо­вать двое­пер­стие в каче­стве контр­ар­гу­мента. Рас­про­стра­не­нию двое­пер­стия (имев­шему место не только в гре­че­ском мире, но и на Западе) должно было спо­соб­ство­вать и закреп­ле­ние его в ико­но­гра­фии (но не наобо­рот).

Зна­ме­ни­тый пример исполь­зо­ва­ния паль­цев руки в бого­слов­ской дис­кус­сии — выступ­ле­ние свт. Меле­тия Антио­хий­ского на Антио­хий­ском Соборе 361 г. с обли­че­нием ари­ан­ства, когда он про­ил­лю­стри­ро­вал мысль о еди­но­су­щии Отца, Сына и Св. Духа путем раз­ги­ба­ния трех паль­цев руки и затем сги­ба­ния двух из них (много позд­нее на Руси этот пример сыграл опре­де­лен­ную роль в поле­мике вокруг двое­пер­стия, поскольку интер­пре­ти­ро­вался как сви­де­тель­ство об опре­де­лен­ном пер­сто­сло­же­нии, хотя из рас­сказа древ­них цер­ков­ных исто­ри­ков такой вывод сде­лать нельзя).

После рас­про­стра­не­ния двое­пер­стия его бого­слов­ское тол­ко­ва­ние как испо­ве­да­ния двух природ во Христе (что сим­во­ли­зи­руют соеди­нен­ные вместе ука­за­тель­ный и сред­ний пальцы) и одно­вре­менно тро­ич­но­сти Лиц Боже­ства (что сим­во­ли­зи­руют соеди­нен­ные вместе осталь­ные пальцы) стало в Визан­тии клас­си­че­ским. Тем не менее и после рас­про­стра­не­ния двое­пер­стия визан­тий­ская свя­то­оте­че­ская мысль про­дол­жала под­чер­ки­вать вто­ро­сте­пен­ность спо­соба пер­сто­сло­же­ния по отно­ше­нию к самому знаку креста, — напр., прп. Феодор Студит писал, что тот, кто изоб­ра­зит крест «хоть как-нибудь и [даже] одним только пер­стом, [тот] тотчас обра­щает в бег­ство враж­деб­ного демона» (Патро­ло­гия Миня).

Когда Русь кре­сти­лась в Пра­во­сла­вие, в Визан­тии была доста­точно рас­про­стра­нена тра­ди­ция кре­ститься двумя пер­стами, како­вой обычай пере­шел и на Русь. Около XIII в. в Визан­тии двое­пер­стие было вытес­нено трое­пер­стием. Первым ясным сви­де­тель­ством о трое­пер­стии у греков явля­ется т. н. Прение Пана­ги­ота с Ази­ми­том. Впро­чем, известны и более позд­ние сви­де­тель­ства о про­дол­же­нии быто­ва­ния у греков двое­пер­стия. Тем не менее со вре­ме­нем трое­пер­стие рас­про­стра­ни­лось в гре­че­ском мире повсе­местно (так, в Пида­ли­оне прп. Нико­дима Свя­то­горца, в ком­мен­та­рии на 91‑е прав. свт. Васи­лия Вели­кого, Д. упо­ми­на­ется как старая форма пер­сто­сло­же­ния), а имев­шие, оче­видно, место случаи сосу­ще­ство­ва­ния трое­пер­стия и двое­пер­стия нико­гда не вызы­вали споров и поле­мики, как это слу­чи­лось на Руси.

В силу отрыва Руси от Визан­тии, обычай совер­шать крест­ное зна­ме­ние тремя паль­цами не был введен на Руси до Никона. Ста­ро­веры, не зная ничего о даль­ней­шем раз­ви­тии цер­ков­ной куль­туры в Визан­тии, упорно дер­жа­лись за дву­пер­стие.

В каких ситу­а­циях сле­дует нала­гать на себя крест­ное зна­ме­ние?

Многие писа­тели Древ­ней Церкви гово­рят о необ­хо­ди­мо­сти совер­шать крест­ное зна­ме­ние как можно чаще и в самых разных жиз­нен­ных ситу­а­циях. Согласно Тер­тул­ли­ану (“О венце воина”.  § III), «при всяком входе и выходе, когда мы обу­ва­емся и оде­ва­емся, перед купа­ни­ями и при­е­мами пищи, зажи­гая ли све­тиль­ники, отходя ли ко сну, садясь ли или при­ни­ма­ясь за какое-либо дело, мы осе­няем свое чело крест­ным зна­ме­нием». Он же первым упо­ми­нает (“Посла­ние к жене”. Глава 5) хри­сти­ан­ский обычай кре­стить свою постель перед сном. А, напри­мер, сол­даты-хри­сти­ане, согласно Пру­ден­цию, кре­сти­лись перед боем (“Авре­лий Пру­ден­ций Кле­мент”).

Когда впер­вые стали совер­шать крест­ное зна­ме­ние за бого­слу­же­нием?

В бого­слу­же­нии, по край­ней мере, начи­ная с III в., крест­ное зна­ме­ние исполь­зу­ется как свя­щен­но­слу­жи­те­лями при совер­ше­нии Таинств, так и всеми вер­ными в опре­де­лен­ные моменты службы. Уже Ориген сооб­щает о крест­ном зна­ме­нии перед нача­лом молитвы и чтения Свя­щен­ного Писа­ния (см. Selecta in Ezechielem). Во многих тра­ди­циях встре­ча­ется нало­же­ние «печати» на чело огла­ша­е­мых при под­го­товке к при­ня­тию кре­ще­ния или в каче­стве после­кре­щаль­ного signatio на ново­кре­ще­ных.

Совер­ша­лось ли в древ­но­сти крест­ное зна­ме­ние за тра­пе­зой?

Перед тра­пе­зой крест­ное зна­ме­ние всегда имело особое зна­че­ние. Как на Востоке, так и на Западе встре­ча­ются исто­рии о чудес­ном спа­се­нии при угрозе отрав­ле­ния ядом. Блж. Иоанн Мосх гово­рит, что Иулиан Бостр­ский трижды кре­сто­об­разно осенил пер­стом чашу со сло­вами: «Во имя Отца и Сына и Свя­того Духа» и, выпив тайно под­ме­шан­ный яд, остался невре­дим» (“О Иули­ане, епи­скопе Бостры”). Прп. Вене­дикт Нур­сий­ский, кото­рого также хотели отра­вить, «про­стерши руку, сделал над сосу­дом зна­ме­ние креста, и сосуд, долго до того вре­мени бывший в упо­треб­ле­нии, так рас­селся от этого зна­ме­ния, как будто бы вместо [нало­же­ния зна­ме­ния] креста святой муж бросил в него камень», сооб­щает св. Гри­го­рий Вели­кий (“Диа­логи”).

Нужно ли осе­нять себя крест­ным зна­ме­нием во время иску­ше­ний?

Святые отцы при­зы­вали нала­гать крест­ное зна­ме­ние при пре­одо­ле­нии разных стра­стей. Напри­мер, блж. Иеро­ним Стри­дон­ский упо­ми­нал совер­ше­ние крест­ного зна­ме­ния при печали и скорби о покой­ных, а свт. Иоанн Зла­то­уст учил: «Обидел ли кто тебя? Огради крест­ным зна­ме­нием грудь; вспомни все, что про­ис­хо­дило на Кресте – и все погас­нет» (Беседа 87). Однако чаще всего крест­ное зна­ме­ние упо­ми­на­ется, в том числе сщмч. Кипри­а­ном Кар­фа­ген­ским (“Книга о падщих”), в каче­стве неви­ди­мой печати, отго­ня­ю­щей диа­вола. Один из раз­де­лов «Апо­столь­ского пре­да­ния» сщмч. Иппо­лита Рим­ского подробно рас­кры­вает именно этот аспект крест­ного зна­ме­ния (“О крест­ном зна­ме­нии”). Но больше всего о борьбе с демо­нами с помо­щью крест­ного зна­ме­ния гово­рится в мона­ше­ской пись­мен­но­сти. В Житии прп. Анто­ния Вели­кого при­во­дится такое настав­ле­ние: «Демоны, — гово­рит он, — про­из­во­дят меч­та­ния для устра­ше­ния бояз­ли­вых. Посему запе­чат­лейте себя крест­ным зна­ме­нием и идите назад смело, демо­нам же предо­ставьте делать из себя посме­шище» (“Поуче­ния”). В житии свт. Гри­го­рия Чудо­творца, епи­скопа Неоке­са­рий­ского, рас­ска­зы­ва­ется о том, как он, будучи вынуж­ден зано­че­вать в язы­че­ском храме, изгнал всех демо­нов, начер­тав крест­ное зна­ме­ние в воз­духе во время обыч­ных вечер­них молитв. К помощи крест­ного зна­ме­ния против демо­нов при­бе­гали даже неве­ру­ю­щие. Так, импе­ра­тор Юлиан Отступ­ник, уже отрек­шись от веры, одна­жды невольно пере­кре­стился, когда был испу­ган, пишет свт. Гри­го­рий Бого­слов (“Слово 4”).

Нужно ли осе­нять себя крест­ным зна­ме­нием, если вдруг ока­зался в непра­во­слав­ном храме?

Цер­ков­ные писа­тели IV–V вв. сооб­щают об обя­за­тель­ном нало­же­нии хри­сти­а­нами крест­ного зна­ме­ния при вынуж­ден­ном входе в язы­че­ский храм или сина­гогу. Напри­мер, свт. Иоанн Зла­то­уст (“Против иудеев”) пишет: «Как вой­дешь ты в сина­гогу? Если запе­чат­ле­ешь лицо свое [крест­ным зна­ме­нием], тотчас убежит вся вра­же­ская сила, оби­та­ю­щая в сина­гоге; а если не запе­чат­ле­ешь, то уже при самом входе ты бро­сишь свое оружие, и тогда диавол, нашедши тебя без­за­щит­ным и без­оруж­ным, при­чи­нит тебе мно­же­ство зла». Особое вни­ма­ние нало­же­нию крест­ного зна­ме­ния уде­ля­лось даже при пере­ходе из одного поме­ще­ния в другое внутри мона­стыря или храма во вре­мена прп. Колум­бана Люк­сей­ского (VI–VII вв.) в ирланд­ской мона­ше­ской тра­ди­ции, где за нена­ло­же­ние крест­ного зна­ме­ния даже преду­смат­ри­ва­лась епи­ти­мия.

Не счи­та­ется ли язы­че­ством вера в то, что после совер­ше­ния крест­ного зна­ме­ния можно исце­литься от того или иного недуга?

Упо­ми­на­ния о чудес­ных исце­ле­ниях после совер­ше­ния крест­ного зна­ме­ния встре­ча­ются, напри­мер, в мона­ше­ской пись­мен­но­сти. Так, подвиж­ник Петр «поло­жил свою руку на глаз боль­ного, изоб­ра­зил зна­ме­ние спа­си­тель­ного креста, и болезнь сразу исчезла», сооб­щает блж. Фео­до­рит Кир­ский (“Исто­рия бого­люб­цев”). Другой подвиж­ник, пишет блж. Фео­до­рит, – прп. Лимней – исце­лял с помо­щью крест­ного зна­ме­ния с при­зы­ва­нием имени Божия зме­и­ные укусы.

Что дать почи­тать чело­веку, не при­зна­ю­щему силу крест­ного зна­ме­ния?

Такому чело­веку можно, напри­мер, пред­ло­жить книгу «Тол­ко­ва­ние Канона на Воз­дви­же­ние Чест­наго и Живо­тво­ря­щаго Креста Гос­подня», тво­ре­ние свя­того Космы, состав­лено Нико­ди­мом Свя­то­гор­цем. Пере­вод с гре­че­ского под редак­цией про­фес­сора И. Н. Кор­сун­ского.

В чем отли­чие крест­ного зна­ме­ния у пра­во­слав­ных и като­ли­ков?

Пра­во­слав­ные для совер­ше­ния крест­ного зна­ме­ния скла­ды­вают три первые пальца правой руки (боль­шой, ука­за­тель­ный и сред­ний), а два других пальца при­ги­бают к ладони; после чего после­до­ва­тельно каса­ются лба, верх­ней части живота, пра­вого плеча, затем левого. Три сло­жен­ных вместе перста сим­во­ли­зи­руют Пре­свя­тую Троицу; сим­во­ли­че­ское зна­че­ние двух других паль­цев в разное время могло быть разным. Так, пер­во­на­чально у греков они вовсе ничего не озна­чали. Позд­нее, на Руси, под вли­я­нием поле­мики со ста­ро­об­ряд­цами (утвер­ждав­шими, что «нико­ни­яне из креста Хри­стова Христа упразд­нили») эти два пальца были пере­осмыс­лены как символ двух природ, соеди­нен­ных в Ипо­стаси Христа: Боже­ствен­ной и чело­ве­че­ской. Это тол­ко­ва­ние явля­ется сейчас самым рас­про­стра­нён­ным, хотя встре­ча­ются и другие (напри­мер, в Румын­ской церкви эти два пальца тол­ку­ются как символ Адама и Евы, при­па­да­ю­щих к Троице). Рука, изоб­ра­жая крест, каса­ется сна­чала пра­вого плеча, потом левого, что сим­во­ли­зи­рует тра­ди­ци­он­ное для хри­сти­ан­ства про­ти­во­по­став­ле­ние правой сто­роны как места спа­сён­ных и левой как места поги­ба­ю­щих (Мф.25:31-46). Таким обра­зом, под­нося руку сна­чала к пра­вому, затем к левому плечу, хри­сти­а­нин просит при­чис­лить его к участи спа­сён­ных и изба­вить от участи поги­ба­ю­щих.

Наи­бо­лее при­ня­тый и рас­про­стра­нен­ный вари­ант в като­ли­че­ском мире – совер­ше­ние крест­ного зна­ме­ния пятью паль­цами, откры­той ладо­нью, слева направо, в память о пяти ранах на теле Христа.

Когда крест­ное зна­ме­ние сле­дует и не сле­дует совер­шать на бого­слу­же­нии?

В совре­мен­ной прак­тике Рус­ской Пра­во­слав­ной Церкви крест­ное зна­ме­ние обя­за­тельно совер­ша­ется при бла­го­сло­ве­нии свя­щен­ным пред­ме­том — Еван­ге­лием, Кре­стом или Чашей. Также при­нято осе­нять себя крест­ным зна­ме­нием при чтении или пении «При­и­дите, покло­нимся», Три­свя­того, в начале и при окон­ча­нии чтения Свя­щен­ного Писа­ния, на «Алли­луия», при чтении и пении Сим­вола веры, на отпу­сте. Обычай кре­ститься во время каж­дого из про­ше­ний раз­лич­ных екте­ний не явля­ется устав­ным (в гре­че­ской и древ­не­рус­ской тра­ди­циях он не встре­ча­ется). Крест­ное зна­ме­ние совер­ша­ется при про­хож­де­нии по храму напро­тив Цар­ских врат. Кре­стятся при постав­ле­нии свечи на под­свеч­ник перед иконой, перед при­кла­ды­ва­нием к иконе, перед потреб­ле­нием просфор. Кре­ститься не поло­жено во время архи­ерей­ского или иерей­ского при­вет­ствия «Мир всем» или иных воз­гла­сов, сопро­вож­да­е­мых бла­го­сло­ве­нием народа рукой. Крест­ное зна­ме­ние не совер­ша­ется во время чтения или пения псал­мов и стихир, запре­щено кре­ститься при под­ходе к Святой Чаше для При­ча­ще­ния. Крест­ное зна­ме­ние в опре­де­лен­ных слу­чаях соче­та­ется с покло­нами, но при этом они не должны совер­шаться одно­вре­менно с крест­ным зна­ме­нием.

На иконах Иисус Хри­стос или какой-либо святой порой изоб­ра­жа­ются, скла­ды­ва­ю­щими пальцы в особом пер­сто­сло­же­нии. Как это пони­мать?

Не только Иисус Хри­стос или святые на иконах скла­ды­вают пальцы в особом пер­сто­сло­же­нии, име­ну­е­мом име­но­слов­ным. Так делает и пра­во­слав­ный свя­щен­ник, бла­го­слов­ляя людей или пред­меты. Счи­та­ется, что пальцы, сло­жен­ные таким обра­зом, изоб­ра­жают буквы ІСХС, из кото­рых потом надо сло­жить ІС ХС и мыс­ленно при­ба­вить титло, чтобы полу­чи­лось имя Иисус Хри­стос – І͠С Х͠С (Ιησούς Χριστός) в древ­не­гре­че­ском напи­са­нии. При бла­го­сло­ве­нии руку при начер­та­нии попе­реч­ной линии креста ведут сна­чала налево (отно­си­тельно пре­по­да­ю­щего бла­го­сло­ве­ние), потом направо, то есть, у чело­века, бла­го­слов­ля­е­мого таким обра­зом, сна­чала осе­ня­ется правое плечо, потом левое. Архи­ерей имеет право пре­по­да­вать бла­го­сло­ве­ние сразу двумя руками.

Почему на иконах Хри­стос или какой-либо святой изоб­ра­жены с двое­пер­стием?

В пра­во­слав­ной ико­но­гра­фии рука, сло­жен­ная в крест­ное зна­ме­ние, явля­ется рас­про­стра­нен­ным эле­мен­том. В ходе поле­мики 2‑й поло­вины XVII – начала XX веков по вопросу двое­пер­стия как его сто­рон­ники, так и его про­тив­ники нередко ссы­ла­лись на те или иные ран­не­хри­сти­ан­ские и визан­тий­ские ико­но­гра­фи­че­ские изоб­ра­же­ния. В очень боль­шой сте­пени широ­кое исполь­зо­ва­ние древ­них хри­сти­ан­ских изоб­ра­же­ний в целях апо­ло­гии двое­пер­стия было вызвано тем, что в позд­ней­шей прак­тике, сохра­няв­шейся на Руси до реформ пат­ри­арха Никона, и при совер­ше­нии крест­ного зна­ме­ния, и при свя­щен­ни­че­ском (или епи­скоп­ском) бла­го­сло­ве­нии упо­треб­ля­лось одно и то же двое­пер­стие, поэтому любые изоб­ра­же­ния Гос­пода Иисуса Христа или святых с под­ня­той рукой и пер­сто­сло­же­нием, сход­ным с двое­пер­стием, вос­при­ни­ма­лись как одно­знач­ное сви­де­тель­ство о двое­пер­стии (т. е., иными сло­вами, как изоб­ра­же­ния бла­го­сло­ве­ния с исполь­зо­ва­нием двое­пер­стия; необ­хо­димо отме­тить, что соб­ственно крест­ное зна­ме­ние в ико­но­гра­фии встре­ча­ется редко). Впро­чем, наряду с двое­пер­стием в ико­но­гра­фии Гос­пода Иисуса Христа и святых часто встре­ча­ются и иные формы пер­сто­сло­же­ния – просто рас­кры­тая ладонь, вытя­ну­тый ука­за­тель­ный палец и т. н. ора­тор­ский жест (когда все пальцы, кроме боль­шого и безы­мян­ного, вытя­нуты, а эти два сло­жены вместе), вос­хо­дя­щий, как думает немало ученых, к антич­ной тра­ди­ции; воз­ник­но­ве­ние двое­пер­стия в ико­но­гра­фии нередко свя­зы­вали с упо­мя­ну­тым ора­тор­ским жестом. Однако такой подход к двое­пер­стию в ико­но­гра­фии, когда оно отож­деств­ля­ется с двое­перст­ным пер­сто­сло­же­нием при бла­го­сло­ве­нии (и тем более крест­ном зна­ме­нии), неве­рен. Двое­пер­стие в ико­но­гра­фии Гос­пода Иисуса Христа (а затем и святых) свя­зано с т. н. жестом вели­чия, состо­яв­шем в под­ня­тии руки с разо­гну­тыми и соеди­нен­ными вместе ука­за­тель­ным и сред­ним паль­цами и согну­тыми осталь­ными (т. е. внешне сов­па­дав­шем с двое­пер­стием), кото­рый вос­хо­дит к дохри­сти­ан­ской рим­ской тра­ди­ции, где изоб­ра­жался в каче­стве знака три­умфа. Так, одно из самых ранних изоб­ра­же­ний Христа с жестом вели­чия (оши­бочно отож­деств­ля­е­мым поле­ми­стами с двое­пер­стием) в сюжете «Вход Гос­по­день в Иеру­са­лим» на сар­ко­фаге Адель­фии; сим­во­лика жеста состоит не в дву­перст­ном бла­го­сло­ве­нии Хри­стом жите­лей Иеру­са­лима, а в том, что Он изоб­ра­жен вхо­дя­щим в Святой град как Побе­ди­тель и истин­ный Царь. Позд­нее жест вели­чия, как и другие рим­ские атри­буты (пре­стол, клавы и др.), ста­но­вится обыч­ным эле­мен­том изоб­ра­же­ний Гос­пода Иисуса Христа во славе. При этом, сле­дует иметь в виду, суще­ствует немало типов изоб­ра­же­ний Гос­пода Иисуса Христа, на кото­рых упо­мя­ну­тый жест сим­во­ли­зи­рует бла­го­сло­ве­ние.

Цитаты о крест­ном зна­ме­нии

«Крест­ное зна­ме­ние надо пола­гать пра­вильно, со стра­хом Божиим, с верою, а не махать рукой. А потом покло­ниться, тогда оно имеет силу».
пре­по­доб­ный Сева­стиан Кара­ган­дин­ский

«Вна­чале хри­сти­ане кре­сти­лись одним пер­стом, под­чер­ки­вая этим веру в еди­ного Бога – в про­ти­во­вес язы­че­скому мно­го­бо­жию. После Никей­ского все­лен­ского собора (325 г.), сфор­му­ли­ро­вав­шего догмат о един­стве двух природ во Христе, хри­сти­ане стали кре­ститься двумя пер­стами. Когда Русь кре­сти­лась в пра­во­сла­вие, в Визан­тии кре­сти­лись еще двумя пер­стами, како­вой обычай пере­шел и на Русь. Затем, в XI веке, в про­ти­во­вес оче­ред­ной ереси, отри­цав­шей Тро­ич­ность Божию, было поло­жено кре­ститься тремя пер­стами (символ тро­ич­но­сти). Но, в силу отрыва Руси от Визан­тии, этот обычай не был введен на Руси до Никона. Ста­ро­веры, не зная ничего о даль­ней­шем раз­ви­тии цер­ков­ной куль­туры в Визан­тии, упорно дер­жа­лись за дву­пер­стие».
С.А. Левиц­кий

«Не сты­димся испо­ве­до­вать Рас­пя­того; с дерз­но­ве­нием да будет нала­га­ема пер­стами печать, т. е. крест, на челе и на всем, на вку­ша­е­мом хлебе, на чашах с питием, на входах и исхо­дах, перед сном, когда ложимся и когда встаем, бываем в пути и поко­имся. Это – вели­кое предо­хра­не­ние, достав­ля­е­мое бедным даром, немощ­ным без труда, потому что от Бога – бла­го­дать сия, зна­ме­ние верных, страх демо­нам. На кресте побе­дил их, властно поверг их позору (Кол.2:15). Как скоро видят крест, вспо­ми­нают Рас­пя­того; стра­шатся Сокру­шив­шего главы змиевы. Не пре­не­бре­гай же этой печа­тью, потому что дается даром; напро­тив того, за это более почти Бла­го­де­теля».
свт. Кирилл Иеру­са­лим­ский

Источник

Making the sign of the cross (Latin: signum crucis), or blessing oneself or crossing oneself, is a ritual blessing made by members of some branches of Christianity. This blessing is made by the tracing of an upright cross or + across the body with the right hand, often accompanied by spoken or mental recitation of the Trinitarian formula: «In the name of the Father, and of the Son, and of the Holy Spirit. Amen.»[1]

The use of the sign of the cross traces back to early Christianity, with the second century Apostolic Tradition directing that it be used during the minor exorcism of baptism, during ablutions before praying at fixed prayer times, and in times of temptation.[2]

The movement is the tracing of the shape of a cross in the air or on one’s own body, echoing the traditional shape of the cross of the Christian crucifixion narrative. Where this is done with fingers joined, there are two principal forms: one—three fingers, right to left—is exclusively used by the Eastern Orthodox Church, Church of the East and the Eastern Catholic Churches in the Byzantine, Assyrian and Chaldean traditions; the other—left to right to middle, other than three fingers—sometimes used in the Latin Church of the Catholic Church, Lutheranism, Anglicanism and in Oriental Orthodoxy. The sign of the cross is used in some denominations of Methodism and within some branches of Presbyterianism such as the Church of Scotland and in the PCUSA and some other Reformed Churches. The ritual is rare within other branches of Protestantism.

Many individuals use the expression «cross my heart and hope to die» as an oath, making the sign of the cross, in order to show «truthfulness and sincerity», sworn before God, in both personal and legal situations.[3]

Origins[edit]

The sign of the cross was originally made in some parts of the Christian world with the right-hand thumb across the forehead only.[4] In other parts of the early Christian world it was done with the whole hand or with two fingers.[5] Around the year 200 in Carthage (modern Tunisia, Africa), Tertullian wrote: «We Christians wear out our foreheads with the sign of the cross.»[6] Vestiges of this early variant of the practice remain: in the Roman Rite of the Mass in the Catholic Church, the celebrant makes this gesture on the Gospel book, on his lips, and on his heart at the proclamation of the Gospel;[4] on Ash Wednesday a cross is traced in ashes on the forehead; chrism is applied, among places on the body, on the forehead for the Holy Mystery of Chrismation in the Eastern Orthodox Church.[4]

Gesture[edit]

Historically, Western Catholics (the Latin Church) have made the motion from left to right, while Eastern Catholics have made the motion from right to left.[7] The Eastern Orthodox custom is also to make the motion from right to left.[8]

In the Eastern Orthodox and Byzantine Catholic churches, the tips of the first three fingers (the thumb, index, and middle ones) are brought together, and the last two (the «ring» and little fingers) are pressed against the palm. The first three fingers express one’s faith in the Trinity, while the remaining two fingers represent the two natures of Jesus, divine and human.[9]

Motion[edit]

The sign of the cross is made by touching the hand sequentially to the forehead, lower chest or stomach, and both shoulders, accompanied by the Trinitarian formula: at the forehead In the name of the Father (or In nomine Patris in Latin); at the stomach or heart and of the Son (et Filii); across the shoulders and of the Holy Spirit/Ghost (et Spiritus Sancti); and finally: Amen.[10]

There are several interpretations, according to Church Fathers:[11] the forehead symbolizes Heaven; the solar plexus (or top of stomach), the earth; the shoulders, the place and sign of power. It also recalls both the Trinity and the Incarnation. Pope Innocent III (1198–1216) explained: «The sign of the cross is made with three fingers, because the signing is done together with the invocation of the Trinity. … This is how it is done: from above to below, and from the right to the left, because Christ descended from the heavens to the earth…»[12]

There are some variations: for example a person may first place the right hand in holy water. After moving the hand from one shoulder to the other, it may be returned to the top of the stomach. It may also be accompanied by the recitation of a prayer (e.g., the Jesus Prayer, or simply «Lord have mercy»). In some Catholic regions, like Spain, Italy and Latin America, it is customary to form a cross with the index finger and thumb and then to kiss one’s thumb at the conclusion of the gesture,[13]

Sequence[edit]

Cyril of Jerusalem (315–386)[14] wrote in his book about the Smaller Sign of the Cross.

Many have been crucified throughout the world, but by none of these are the devils scared; but when they see even the Sign of the Cross of Christ, who was crucified for us, they shudder. For those men died for their own sins, but Christ for the sins of others; for He did no sin, neither was guile found in His mouth. It is not Peter who says this, for then we might suspect that he was partial to his Teacher; but it is Esaias who says it, who was not indeed present with Him in the flesh, but in the Spirit foresaw His coming in the flesh.[15]

For others only hear, but we both see and handle. Let none be weary; take your armour against the adversaries in the cause of the Cross itself; set up the faith of the Cross as a trophy against the gainsayers. For when you are going to dispute with unbelievers concerning the Cross of Christ, first make with your hand the sign of Christ’s Cross, and the gainsayer will be silenced. Be not ashamed to confess the Cross; for Angels glory in it, saying, We know whom you seek, Jesus the Crucified. Matthew 28:5 Might you not say, O Angel, I know whom you seek, my Master? But, I, he says with boldness, I know the Crucified. For the Cross is a Crown, not a dishonour.[15]

Let us not then be ashamed to confess the Crucified. Be the Cross our seal made with boldness by our fingers on our brow, and on everything; over the bread we eat, and the cups we drink; in our comings in, and goings out; before our sleep, when we lie down and when we rise up; when we are in the way, and when we are still. Great is that preservative; it is without price, for the sake of the poor; without toil, for the sick; since also its grace is from God. It is the Sign of the faithful, and the dread of devils: for He triumphed over them in it, having made a show of them openly Colossians 2:15; for when they see the Cross they are reminded of the Crucified; they are afraid of Him, who bruised the heads of the dragon. Despise not the Seal, because of the freeness of the gift; out for this the rather honour your Benefactor.[15]

John of Damascus (650–750)[16]

Moreover we worship even the image of the precious and life-giving Cross, although made of another tree, not honouring the tree (God forbid) but the image as a symbol of Christ. For He said to His disciples, admonishing them, Then shall appear the sign of the Son of Man in Heaven Matthew 24:30, meaning the Cross. And so also the angel of the resurrection said to the woman, You seek Jesus of Nazareth which was crucified. Mark 16:6 And the Apostle said, We preach Christ crucified. 1 Corinthians 1:23 For there are many Christs and many Jesuses, but one crucified. He does not say speared but crucified. It behooves us, then, to worship the sign of Christ. For wherever the sign may be, there also will He be. But it does not behoove us to worship the material of which the image of the Cross is composed, even though it be gold or precious stones, after it is destroyed, if that should happen. Everything, therefore, that is dedicated to God we worship, conferring the adoration on Him.[17]

Herbert Thurston indicates that at one time both Eastern and Western Christians moved the hand from the right shoulder to the left. German theologian Valentin Thalhofer thought writings quoted in support of this point, such as that of Innocent III, refer to the small cross made upon the forehead or external objects, in which the hand moves naturally from right to left, and not the big cross made from shoulder to shoulder.[4] Andreas Andreopoulos, author of The Sign of the Cross, gives a more detailed description of the development and the symbolism of the placement of the fingers and the direction of the movement.[18]

Use[edit]

Catholicism[edit]

Within the Roman Catholic church, the sign of the cross is a sacramental, which the Church defines as «sacred signs which bear a resemblance to the sacraments»; that «signify effects, particularly of a spiritual nature, which are obtained through the intercession of the Church»; and that «always include a prayer, often accompanied by a specific sign, such as the laying on of hands, the sign of the cross, or the sprinkling of holy water (which recalls Baptism).»[19] Section 1670 of the Catechism of the Catholic Church (CCC) states, «Sacramentals do not confer the grace of the Holy Spirit in the way that the sacraments do, but by the Church’s prayer, they prepare us to receive grace and dispose us to cooperate with it. For well-disposed members of the faithful, the liturgy of the sacraments and sacramentals sanctifies almost every event of their lives with the divine grace which flows from the Paschal mystery of the Passion, Death, and Resurrection of Christ.»[19] Section 1671 of the CCC states: «Among sacramentals blessings (of persons, meals, objects, and places) come first. Every blessing praises God and prays for his gifts. In Christ, Christians are blessed by God the Father ‘with every spiritual blessing.’ This is why the Church imparts blessings by invoking the name of Jesus, usually while making the holy sign of the cross of Christ.»[19] Section 2157 of the CCC states: «The Christian begins his day, his prayers, and his activities with the Sign of the Cross: ‘in the name of the Father and of the Son and of the Holy Spirit. Amen.’ The baptized person dedicates the day to the glory of God and calls on the Savior’s grace which lets him act in the Spirit as a child of the Father. The sign of the cross strengthens us in temptations and difficulties.»[20]

John Vianney said a genuinely made Sign of the Cross «makes all hell tremble.»[21]

The Catholic Church’s Ordinary Form of the Roman Rite, the priest and the faithful make the Sign of the Cross at the conclusion of the Entrance Chant and the priest or deacon «makes the Sign of the Cross on the book and on his forehead, lips, and breast» when announcing the Gospel text (to which the people acclaim: «Glory to you, O Lord»).[22]

The sign of the cross is expected at two points of the Mass: the laity sign themselves during the introductory greeting of the service and at the final blessing; optionally, other times during the Mass when the laity often cross themselves are during a blessing with holy water, when concluding the penitential rite, in imitation of the priest before the Gospel reading (small signs on forehead, lips, and heart), and perhaps at other times out of private devotion.

Eastern Orthodoxy[edit]

Position of an Eastern Orthodox person’s fingers when making the sign of the cross

In the Eastern Orthodox churches, use of the sign of the cross in worship is far more frequent than in the Western churches.[23] While there are points in liturgy at which almost all worshipers cross themselves, Orthodox faithful have significant freedom to make the sign at other times as well,[24] and many make the sign frequently throughout Divine Liturgy or other church services.[25][26] During the epiclesis (invocation of Holy Spirit as part of the consecration of the Eucharist), the priest makes the sign of the cross over the bread.[27] The early theologian Basil of Caesarea noted the use of the sign of the cross in the rite marking the admission of catechumens.[28]

Old Believers[edit]

In the Tsardom of Russia, until the reforms of Patriarch Nikon in the 17th century, it was customary to make the sign of the cross with two fingers. The enforcement of the three-finger sign (as opposed to the two-finger sign of the «Old Rite»), as well as other Nikonite reforms (which alternated certain previous Russian practices to conform with Greek customs), were among the reasons for the schism with the Old Believers whose congregations continue to use the two-finger sign of the cross (other points of dispute included iconography and iconoclasm, as well as changes in liturgical practices).[29][30][31] The Old Believers considered the two-fingered symbol to symbolize the dual nature of Christ as divine and human (the other three fingers in the palm representing the Trinity).[30]

Protestant traditions[edit]

Lutheranism[edit]

Among Lutherans the practice was widely retained. For example, Luther’s Small Catechism states that it is expected before the morning and evening prayers. Lutheranism never abandoned the practice of making the sign of the cross in principle and it was commonly retained in worship at least until the early 19th century. During the 19th and early 20th centuries it was largely in disuse until the liturgical renewal movement of the 1950s and 1960s. One exception is The Lutheran Hymnal (1941) of the Lutheran Church–Missouri Synod (LCMS), which states that «The sign of the cross may be made at the Trinitarian Invocation and at the words of the Nicene Creed ‘and the life of the world to come.‘«[32] Since then, the sign of the cross has become fairly commonplace among Lutherans at worship. The sign of the cross is now customary in the Divine Service.[33][34] Rubrics in contemporary Lutheran worship manuals, including Evangelical Lutheran Worship of the Evangelical Lutheran Church in America and Lutheran Service Book used by LCMS and Lutheran Church–Canada, provide for making the sign of the cross at certain points in the liturgy.[35][36]

Methodism[edit]

The sign of the cross can be found in the Methodist liturgy of the United Methodist Church.[37] John Wesley, the principal leader of the early Methodists, in a 1784 revision of The Book of Common Prayer for Methodist use called The Sunday Service of the Methodists in North America, instructed the presiding minister to make the sign of the cross on the forehead of children just after they have been baptized. (This book was later adopted by Methodists in the United States for their liturgy.)[37][38] Wesley did not include the sign of the cross in other rites.[37]

By the early 20th century, the use of the sign of the cross had been dropped from American Methodist worship.[37] However, its uses was subsequently restored, and the current United Methodist Church allows the pastor to «trace on the forehead of each newly baptized person the sign of the cross.»[37] This usage during baptism is reflected in the current (1992) Book of Worship of the United Methodist Church, and is widely practiced (sometimes with oil).[39] Making of the sign is also common among United Methodists on Ash Wednesday, when it is applied by the elder to the foreheads of the laity as a mark of penitence.[37][40] In some United Methodist congregations, the worship leader makes the sign of the cross toward congregants (for example, when blessing the congregation at the end of the sermon or service), and individual congregants make the sign on themselves when receiving Holy Communion.[37] The sign is also sometimes made by pastors, with oil, upon the foreheads of those seeking healing.[41] In addition to its use in baptism, some Methodist clergy make the sign at the Communion table and during the Confession of Sin and Pardon at the invocation of Jesus’ name.[42]

Whether or not a Methodist uses the sign for private prayer is a personal choice, although the UMC encourages it as a devotional practice, stating: «Many United Methodists have found this restoration powerful and meaningful. The ancient and enduring power of the sign of the cross is available for us to use as United Methodists more abundantly now than ever in our history. And more and more United Methodists are expanding its use beyond those suggested in our official ritual.»[37]

Reformed tradition and Presbyterians[edit]

In some Reformed churches, such as the Presbyterian Church (USA), the sign of the cross is used on the foreheads during baptism and the Reaffirmation of the Baptismal Covenant.[43] It is also used at times during the Benecdition, the minister will make the sign of the cross out toward the congregation while invoking the Trinity.

Anglican and Episcopalian traditions[edit]

The English Reformation reduced the use of the sign of the cross compared to its use in Catholic rites. The 1549 Book of Common Prayer reduced the use of the sign of the cross by clergy during liturgy to five occasions, although an added note («As touching, kneeling, crossing, holding up of hands, and other gestures; they may be used or left as every man’s devotion serveth, without blame») gave more leeway to the faithful to make the sign.[44] The 1552 Book of Common Prayer (revived in 1559) reduced the five set uses to a single usage, during baptism.[44] The form of the sign was touching the head, chest, then both shoulders.[45]

The use of the mandatory sign of the cross during baptism was one of several points of contention between the established Church of England and Puritans, whom objected to this sole mandatory sign of the cross,[44][45] and its connections to the church’s Catholic past.[45] Nonconformists refused to use the sign.[45] In addition to its Catholic associations, the sign of the cross was significant in English folk traditions, with the sign believed to have a protective function against evil.[45] Puritans viewed the sign of the cross as superstitious and idolatrous.[45] Use of the sign of the cross during baptism was defended by King James I at the Hampton Court Conference and by the 1604 Code of Canons, and its continued use was one of many factors in the departure of Puritans from the Church of England.[44]

The 1789 Prayer Book of the Protestant Episcopal Church in the United States of America made the sign of the cross during baptism optional, apparently in concession to varying views within the church on the sign’s use.[44] The 1892 revision of the Prayer Book, however, made the sign mandatory.[44] The Anglo-Catholic movement saw a resurgence in the use of the sign of the cross within Anglicanism, including by laity and in church architecture and decoration;[46] historically, «high church» Anglicans were more apt to make the sign of the cross than «low church» Anglicans.[47] Objections to the use of the sign of the church within Anglicanism were largely dropped in the 20th century.[44] In some Anglican traditions, the sign of the cross is made by priests when consecrating the bread and wine of the Eucharist and when giving the priestly blessing at the end of a church service, and is made by congregants when receiving Communion.[48] More recently, some Anglican bishops have adopted the Roman Catholic practice of placing a sign of the cross (+) before their signatures.[46]

Armenian Apostolic[edit]

It is common practice in the Armenian Apostolic Church to make the sign of the cross when entering or passing a church, during the start of service and at many times during Divine Liturgy. The motion is performed by joining the first three fingers, to symbolize the Holy Trinity, and putting the two other fingers in the palm, then touching one’s forehead, below the chest, left side, then right side and finishing with open hand on the chest again with bowing head.[49][50]

Assyrian Church of the East[edit]

The Assyrian Church of the East uniquely holds the sign of the cross as a sacrament in its own right. Another sacrament unique to the church is the Holy Leaven.[51]

See also[edit]

  • Christian symbolism
  • Crossed fingers
  • Mudras
  • Prayer in Christianity
  • Rushma in Mandaeism
  • Veneration

References[edit]

  1. ^ «The Prayer of the Veil». Encyclopedia Coptica. 2011. pp. 16–17. Retrieved 14 October 2016.
  2. ^ Hippolytus. «Apostolic Tradition» (PDF). St. John’s Episcopal Church. pp. 8, 16, 17. Retrieved 5 September 2020.
  3. ^ Ayto, John (8 July 2010). Oxford Dictionary of English Idioms. Oxford University Press. p. 79. ISBN 9780199543786.
  4. ^ a b c d Thurston, Herbert. «Sign of the Cross.» The Catholic Encyclopedia. Vol. 13. New York: Robert Appleton Company, 1912. 20 Jan. 2015
  5. ^ Andreas Andreopoulos, The Sign of the Cross, Paraclete Press, 2006, ISBN 978-1-55725-496-2, p. 24.
  6. ^ Marucchi, Orazio. «Archæology of the Cross and Crucifix.» The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908. 20 Jan. 2015
  7. ^ Daniel A. Helminiak, Religion and the Human Sciences: An Approach Via Spirituality (State University of New York Press (Albany, N.Y.: 1998).
  8. ^ Ted A. Campbell, Christian Confessions: A Historical Introduction (Westminster John Knox Press, 1996), p. 45.
  9. ^ Slobodskoy, Serafim Alexivich (1992). «The Sign of the Cross». The Law of God. OrthodoxPhotos.com. Translated by Price, Susan. Holy Trinity Monastery (Jordanville, New York). ISBN 978-0-88465-044-7. Archived from the original on 6 July 2018. Retrieved 13 March 2019. Original: Слободской, Серафим Алексеевич (1957). «О крестном знамении» [The Sign of the Cross]. Закон Божий [The Law of God]. Православная энциклопедия Азбука веры | православный сайт (in Russian) (published 1966). Archived from the original on 25 July 2017. Retrieved 13 March 2019.
  10. ^ Sullivan, John F., The Externals of the Catholic Church, P.J. Kenedy & Sons (1918)
  11. ^ Prayer Book, edited by the Romanian Orthodox Church, several editions (Carte de rugăciuni — Editura Institutului biblic şi de misiune al Bisericii ortodoxe române, 2005),
  12. ^ «Est autem signum crucis tribus digitis exprimendum, quia sub invocatione Trinitatis imprimitur, de qua dicit propheta: Quis appendit tribus digitis molem terrae? (Isa. XL.) ita quod a superiori descendat in inferius, et a dextra transeat ad sinistram, quia Christus de coelo descendit in terram, et a Judaeis transivit ad gentes. Quidam tamen signum crucis a sinistra producunt in dextram; quia de miseria transire debemus ad gloriam, sicut et Christus transivit de morte ad vitam, et de inferno ad paradisum, praesertim ut seipsos et alios uno eodemque pariter modo consignent. Constat autem quod cum super alios signum crucis imprimimus, ipsos a sinistris consignamus in dextram. Verum si diligenter attendas, etiam super alios signum crucis a dextra producimus in sinistram, quia non consignamus eos quasi vertentes dorsum, sed quasi faciem praesentantes.» (Innocentius III, De sacro altaris mysterio, II, xlv in Patrologia Latina 217, 825C—D.)
  13. ^ Patricia Ann Kasten, Linking Your Beads: The Rosary’s History, Mysteries, and Prayers, Our Sunday Visitor 2011, p. 34
  14. ^ Mark W. Elliott, Thomas C. Oden. Isaiah 40-66. Intervarsity Press (2007): p. 335
  15. ^ a b c Cyril of Jerusalem. Catechetical Lecture 13. [1]
  16. ^ Steven A. McKinion, Thomas C. Oden. Isaiah 1-39. Intervarsity Press (2004): p. 279
  17. ^ John of Damascus. An Exposition of the Orthodox Faith, Vol. 4 [2]
  18. ^ Andreas Andreopoulos, The Sign of the Cross, Paraclete Press, 2006, ISBN 978-1-55725-496-2, pp. 11–42.
  19. ^ a b c Catechism of the Catholic Church (1992), chap. 4, art. 1.
  20. ^ Catechism of the Catholic Church (1992), section 2157.
  21. ^ Emmons, D. D., «Making the Sign of the Cross», Catholic Digest Archived 13 August 2016 at the Wayback Machine
  22. ^ «The Order of Mass (The Ordinary Form of the Roman Rite): In Latin and in English» (PDF). International Commission on English in the Liturgy. 2010.
  23. ^ Daniel B. Clendenin, Eastern Orthodox Christianity: A Western Perspective (Baker Publishing: 2003), p. 19.
  24. ^ Daniel B. Clendenin, Eastern Orthodox Christianity: A Western Perspective (Baker Publishing: 2003), p. 19.
  25. ^ Hugh Wybrew, The Orthodox Liturgy: The Development of the Eucharistic Liturgy in the Byzantine Rite (1989, St. Vladimir’s Press reprint, 2003), p. 5.
  26. ^ Anthony Edward Siecienski, Orthodox Christianity: A Very Short Introduction Oxford University Press: 2019), p. 83.
  27. ^ Hugh Wybrew, The Orthodox Liturgy: The Development of the Eucharistic Liturgy in the Byzantine Rite (1989, St. Vladimir’s Press reprint, 2003), p. 157.
  28. ^ Daniel B. Clendenin, Eastern Orthodox Christianity: A Western Perspective (Baker Publishing: 2003) p. 110.
  29. ^ Peter T. De Simone, The Old Believers in Imperial Russia: Oppression, Opportunism and Religious Identity in Tsarist Moscow (2018), pp. 13, 54, 109, 206.
  30. ^ a b Gary M. Hamburg, Russia’s Path Toward Enlightenment: Faith, Politics, and Reason, 1500-1801 (Yale University Press, 2016), p. 179.
  31. ^ Peter Hauptmann, «Old Believers» in The Encyclopedia of Christianity, Vol. 3 (William B. Eerdmans Publishing Company/Brill: 2003).
  32. ^ The Lutheran Hymnal, 1941. Concordia Publishing House: St. Louis, page 4.
  33. ^ «Why Do Lutherans Make the Sign of the Cross?». Evangelical Lutheran Church in America. Retrieved 16 June 2007.
  34. ^ «Sign of the Cross». Lutheran Church — Missouri Synod. Archived from the original on 20 September 2005. Retrieved 12 September 2007.
  35. ^ Evangelical Lutheran Worship. Minneapolis:Augsburg Fortress, 2006
  36. ^ Lutheran Service Book. St. Louis: Concordia, 2006
  37. ^ a b c d e f g h «Why don’t we make the sign of the cross?». United Methodist Church. Retrieved September 19, 2022.
  38. ^ John Wesley’s Prayer Book: The Sunday Service of the Methodists in North America with introduction, notes, and commentary by James F. White, 1991 OSL Publications, Akron, Ohio, page 142.
  39. ^ The United Methodist Book of Worship, Nashville 1992, p. 91
  40. ^ The United Methodist Book of Worship, Nashville 1992, p. 323.
  41. ^ The United Methodist Book of Worship, Nashville 1992, p. 620.
  42. ^ Neal, Gregory S. (2011). «Prepared and Cross-Checked». Grace Incarnate Ministries. Retrieved 25 April 2019.
  43. ^ J. Dudley Weaver Jr., Presbyterian Worship: A Guide for Clergy (Geneva Press: 2002), pp. 86-87.
  44. ^ a b c d e f g Colin Buchanan, Historical Dictionary of Anglicanism (Rowman & Littlefield, 2nd ed.: 2015), pp. 533-35.
  45. ^ a b c d e f Louis P. Nelson, The Beauty of Holiness: Anglicanism and Architecture in Colonial South Carolina (University of North Carolina Press: 2009), p. 152.
  46. ^ a b Colin Buchanan, The A to Z of Anglicanism (Scarecrow Press: 2009), pp. 126-27.
  47. ^ Corinne Ware, What Is Liturgy? Forward Movement Publications (1996), p. 18.
  48. ^ Marcus Throup, All Things Anglican: Who We Are and What We Believe (Canterbury Press, 2018).
  49. ^ «Making the Sign of the Cross (Khachaknkel)». Retrieved 6 December 2015.
  50. ^ «In the Shadow of the Cross: The Holy Cross and Armenian History». Archived from the original on 22 December 2015. Retrieved 6 December 2015.
  51. ^ Royel, Mar Awa (2013). «The Sacrament of the Holy Leaven (Malkā) in the Assyrian Church of the East». In Giraudo, Cesare (ed.). The Anaphoral Genesis of the Institution Narrative in Light of the Anaphora of Addai and Mari. Rome: Edizioni Orientalia Christiana. p. 363. ISBN 978-88-97789-34-5.

External links[edit]

Источник

Making the sign of the cross (Latin: signum crucis), or blessing oneself or crossing oneself, is a ritual blessing made by members of some branches of Christianity. This blessing is made by the tracing of an upright cross or + across the body with the right hand, often accompanied by spoken or mental recitation of the Trinitarian formula: «In the name of the Father, and of the Son, and of the Holy Spirit. Amen.»[1]

The use of the sign of the cross traces back to early Christianity, with the second century Apostolic Tradition directing that it be used during the minor exorcism of baptism, during ablutions before praying at fixed prayer times, and in times of temptation.[2]

The movement is the tracing of the shape of a cross in the air or on one’s own body, echoing the traditional shape of the cross of the Christian crucifixion narrative. Where this is done with fingers joined, there are two principal forms: one—three fingers, right to left—is exclusively used by the Eastern Orthodox Church, Church of the East and the Eastern Catholic Churches in the Byzantine, Assyrian and Chaldean traditions; the other—left to right to middle, other than three fingers—sometimes used in the Latin Church of the Catholic Church, Lutheranism, Anglicanism and in Oriental Orthodoxy. The sign of the cross is used in some denominations of Methodism and within some branches of Presbyterianism such as the Church of Scotland and in the PCUSA and some other Reformed Churches. The ritual is rare within other branches of Protestantism.

Many individuals use the expression «cross my heart and hope to die» as an oath, making the sign of the cross, in order to show «truthfulness and sincerity», sworn before God, in both personal and legal situations.[3]

Origins[edit]

The sign of the cross was originally made in some parts of the Christian world with the right-hand thumb across the forehead only.[4] In other parts of the early Christian world it was done with the whole hand or with two fingers.[5] Around the year 200 in Carthage (modern Tunisia, Africa), Tertullian wrote: «We Christians wear out our foreheads with the sign of the cross.»[6] Vestiges of this early variant of the practice remain: in the Roman Rite of the Mass in the Catholic Church, the celebrant makes this gesture on the Gospel book, on his lips, and on his heart at the proclamation of the Gospel;[4] on Ash Wednesday a cross is traced in ashes on the forehead; chrism is applied, among places on the body, on the forehead for the Holy Mystery of Chrismation in the Eastern Orthodox Church.[4]

Gesture[edit]

Historically, Western Catholics (the Latin Church) have made the motion from left to right, while Eastern Catholics have made the motion from right to left.[7] The Eastern Orthodox custom is also to make the motion from right to left.[8]

In the Eastern Orthodox and Byzantine Catholic churches, the tips of the first three fingers (the thumb, index, and middle ones) are brought together, and the last two (the «ring» and little fingers) are pressed against the palm. The first three fingers express one’s faith in the Trinity, while the remaining two fingers represent the two natures of Jesus, divine and human.[9]

Motion[edit]

The sign of the cross is made by touching the hand sequentially to the forehead, lower chest or stomach, and both shoulders, accompanied by the Trinitarian formula: at the forehead In the name of the Father (or In nomine Patris in Latin); at the stomach or heart and of the Son (et Filii); across the shoulders and of the Holy Spirit/Ghost (et Spiritus Sancti); and finally: Amen.[10]

There are several interpretations, according to Church Fathers:[11] the forehead symbolizes Heaven; the solar plexus (or top of stomach), the earth; the shoulders, the place and sign of power. It also recalls both the Trinity and the Incarnation. Pope Innocent III (1198–1216) explained: «The sign of the cross is made with three fingers, because the signing is done together with the invocation of the Trinity. … This is how it is done: from above to below, and from the right to the left, because Christ descended from the heavens to the earth…»[12]

There are some variations: for example a person may first place the right hand in holy water. After moving the hand from one shoulder to the other, it may be returned to the top of the stomach. It may also be accompanied by the recitation of a prayer (e.g., the Jesus Prayer, or simply «Lord have mercy»). In some Catholic regions, like Spain, Italy and Latin America, it is customary to form a cross with the index finger and thumb and then to kiss one’s thumb at the conclusion of the gesture,[13]

Sequence[edit]

Cyril of Jerusalem (315–386)[14] wrote in his book about the Smaller Sign of the Cross.

Many have been crucified throughout the world, but by none of these are the devils scared; but when they see even the Sign of the Cross of Christ, who was crucified for us, they shudder. For those men died for their own sins, but Christ for the sins of others; for He did no sin, neither was guile found in His mouth. It is not Peter who says this, for then we might suspect that he was partial to his Teacher; but it is Esaias who says it, who was not indeed present with Him in the flesh, but in the Spirit foresaw His coming in the flesh.[15]

For others only hear, but we both see and handle. Let none be weary; take your armour against the adversaries in the cause of the Cross itself; set up the faith of the Cross as a trophy against the gainsayers. For when you are going to dispute with unbelievers concerning the Cross of Christ, first make with your hand the sign of Christ’s Cross, and the gainsayer will be silenced. Be not ashamed to confess the Cross; for Angels glory in it, saying, We know whom you seek, Jesus the Crucified. Matthew 28:5 Might you not say, O Angel, I know whom you seek, my Master? But, I, he says with boldness, I know the Crucified. For the Cross is a Crown, not a dishonour.[15]

Let us not then be ashamed to confess the Crucified. Be the Cross our seal made with boldness by our fingers on our brow, and on everything; over the bread we eat, and the cups we drink; in our comings in, and goings out; before our sleep, when we lie down and when we rise up; when we are in the way, and when we are still. Great is that preservative; it is without price, for the sake of the poor; without toil, for the sick; since also its grace is from God. It is the Sign of the faithful, and the dread of devils: for He triumphed over them in it, having made a show of them openly Colossians 2:15; for when they see the Cross they are reminded of the Crucified; they are afraid of Him, who bruised the heads of the dragon. Despise not the Seal, because of the freeness of the gift; out for this the rather honour your Benefactor.[15]

John of Damascus (650–750)[16]

Moreover we worship even the image of the precious and life-giving Cross, although made of another tree, not honouring the tree (God forbid) but the image as a symbol of Christ. For He said to His disciples, admonishing them, Then shall appear the sign of the Son of Man in Heaven Matthew 24:30, meaning the Cross. And so also the angel of the resurrection said to the woman, You seek Jesus of Nazareth which was crucified. Mark 16:6 And the Apostle said, We preach Christ crucified. 1 Corinthians 1:23 For there are many Christs and many Jesuses, but one crucified. He does not say speared but crucified. It behooves us, then, to worship the sign of Christ. For wherever the sign may be, there also will He be. But it does not behoove us to worship the material of which the image of the Cross is composed, even though it be gold or precious stones, after it is destroyed, if that should happen. Everything, therefore, that is dedicated to God we worship, conferring the adoration on Him.[17]

Herbert Thurston indicates that at one time both Eastern and Western Christians moved the hand from the right shoulder to the left. German theologian Valentin Thalhofer thought writings quoted in support of this point, such as that of Innocent III, refer to the small cross made upon the forehead or external objects, in which the hand moves naturally from right to left, and not the big cross made from shoulder to shoulder.[4] Andreas Andreopoulos, author of The Sign of the Cross, gives a more detailed description of the development and the symbolism of the placement of the fingers and the direction of the movement.[18]

Use[edit]

Catholicism[edit]

Within the Roman Catholic church, the sign of the cross is a sacramental, which the Church defines as «sacred signs which bear a resemblance to the sacraments»; that «signify effects, particularly of a spiritual nature, which are obtained through the intercession of the Church»; and that «always include a prayer, often accompanied by a specific sign, such as the laying on of hands, the sign of the cross, or the sprinkling of holy water (which recalls Baptism).»[19] Section 1670 of the Catechism of the Catholic Church (CCC) states, «Sacramentals do not confer the grace of the Holy Spirit in the way that the sacraments do, but by the Church’s prayer, they prepare us to receive grace and dispose us to cooperate with it. For well-disposed members of the faithful, the liturgy of the sacraments and sacramentals sanctifies almost every event of their lives with the divine grace which flows from the Paschal mystery of the Passion, Death, and Resurrection of Christ.»[19] Section 1671 of the CCC states: «Among sacramentals blessings (of persons, meals, objects, and places) come first. Every blessing praises God and prays for his gifts. In Christ, Christians are blessed by God the Father ‘with every spiritual blessing.’ This is why the Church imparts blessings by invoking the name of Jesus, usually while making the holy sign of the cross of Christ.»[19] Section 2157 of the CCC states: «The Christian begins his day, his prayers, and his activities with the Sign of the Cross: ‘in the name of the Father and of the Son and of the Holy Spirit. Amen.’ The baptized person dedicates the day to the glory of God and calls on the Savior’s grace which lets him act in the Spirit as a child of the Father. The sign of the cross strengthens us in temptations and difficulties.»[20]

John Vianney said a genuinely made Sign of the Cross «makes all hell tremble.»[21]

The Catholic Church’s Ordinary Form of the Roman Rite, the priest and the faithful make the Sign of the Cross at the conclusion of the Entrance Chant and the priest or deacon «makes the Sign of the Cross on the book and on his forehead, lips, and breast» when announcing the Gospel text (to which the people acclaim: «Glory to you, O Lord»).[22]

The sign of the cross is expected at two points of the Mass: the laity sign themselves during the introductory greeting of the service and at the final blessing; optionally, other times during the Mass when the laity often cross themselves are during a blessing with holy water, when concluding the penitential rite, in imitation of the priest before the Gospel reading (small signs on forehead, lips, and heart), and perhaps at other times out of private devotion.

Eastern Orthodoxy[edit]

Position of an Eastern Orthodox person’s fingers when making the sign of the cross

In the Eastern Orthodox churches, use of the sign of the cross in worship is far more frequent than in the Western churches.[23] While there are points in liturgy at which almost all worshipers cross themselves, Orthodox faithful have significant freedom to make the sign at other times as well,[24] and many make the sign frequently throughout Divine Liturgy or other church services.[25][26] During the epiclesis (invocation of Holy Spirit as part of the consecration of the Eucharist), the priest makes the sign of the cross over the bread.[27] The early theologian Basil of Caesarea noted the use of the sign of the cross in the rite marking the admission of catechumens.[28]

Old Believers[edit]

In the Tsardom of Russia, until the reforms of Patriarch Nikon in the 17th century, it was customary to make the sign of the cross with two fingers. The enforcement of the three-finger sign (as opposed to the two-finger sign of the «Old Rite»), as well as other Nikonite reforms (which alternated certain previous Russian practices to conform with Greek customs), were among the reasons for the schism with the Old Believers whose congregations continue to use the two-finger sign of the cross (other points of dispute included iconography and iconoclasm, as well as changes in liturgical practices).[29][30][31] The Old Believers considered the two-fingered symbol to symbolize the dual nature of Christ as divine and human (the other three fingers in the palm representing the Trinity).[30]

Protestant traditions[edit]

Lutheranism[edit]

Among Lutherans the practice was widely retained. For example, Luther’s Small Catechism states that it is expected before the morning and evening prayers. Lutheranism never abandoned the practice of making the sign of the cross in principle and it was commonly retained in worship at least until the early 19th century. During the 19th and early 20th centuries it was largely in disuse until the liturgical renewal movement of the 1950s and 1960s. One exception is The Lutheran Hymnal (1941) of the Lutheran Church–Missouri Synod (LCMS), which states that «The sign of the cross may be made at the Trinitarian Invocation and at the words of the Nicene Creed ‘and the life of the world to come.‘«[32] Since then, the sign of the cross has become fairly commonplace among Lutherans at worship. The sign of the cross is now customary in the Divine Service.[33][34] Rubrics in contemporary Lutheran worship manuals, including Evangelical Lutheran Worship of the Evangelical Lutheran Church in America and Lutheran Service Book used by LCMS and Lutheran Church–Canada, provide for making the sign of the cross at certain points in the liturgy.[35][36]

Methodism[edit]

The sign of the cross can be found in the Methodist liturgy of the United Methodist Church.[37] John Wesley, the principal leader of the early Methodists, in a 1784 revision of The Book of Common Prayer for Methodist use called The Sunday Service of the Methodists in North America, instructed the presiding minister to make the sign of the cross on the forehead of children just after they have been baptized. (This book was later adopted by Methodists in the United States for their liturgy.)[37][38] Wesley did not include the sign of the cross in other rites.[37]

By the early 20th century, the use of the sign of the cross had been dropped from American Methodist worship.[37] However, its uses was subsequently restored, and the current United Methodist Church allows the pastor to «trace on the forehead of each newly baptized person the sign of the cross.»[37] This usage during baptism is reflected in the current (1992) Book of Worship of the United Methodist Church, and is widely practiced (sometimes with oil).[39] Making of the sign is also common among United Methodists on Ash Wednesday, when it is applied by the elder to the foreheads of the laity as a mark of penitence.[37][40] In some United Methodist congregations, the worship leader makes the sign of the cross toward congregants (for example, when blessing the congregation at the end of the sermon or service), and individual congregants make the sign on themselves when receiving Holy Communion.[37] The sign is also sometimes made by pastors, with oil, upon the foreheads of those seeking healing.[41] In addition to its use in baptism, some Methodist clergy make the sign at the Communion table and during the Confession of Sin and Pardon at the invocation of Jesus’ name.[42]

Whether or not a Methodist uses the sign for private prayer is a personal choice, although the UMC encourages it as a devotional practice, stating: «Many United Methodists have found this restoration powerful and meaningful. The ancient and enduring power of the sign of the cross is available for us to use as United Methodists more abundantly now than ever in our history. And more and more United Methodists are expanding its use beyond those suggested in our official ritual.»[37]

Reformed tradition and Presbyterians[edit]

In some Reformed churches, such as the Presbyterian Church (USA), the sign of the cross is used on the foreheads during baptism and the Reaffirmation of the Baptismal Covenant.[43] It is also used at times during the Benecdition, the minister will make the sign of the cross out toward the congregation while invoking the Trinity.

Anglican and Episcopalian traditions[edit]

The English Reformation reduced the use of the sign of the cross compared to its use in Catholic rites. The 1549 Book of Common Prayer reduced the use of the sign of the cross by clergy during liturgy to five occasions, although an added note («As touching, kneeling, crossing, holding up of hands, and other gestures; they may be used or left as every man’s devotion serveth, without blame») gave more leeway to the faithful to make the sign.[44] The 1552 Book of Common Prayer (revived in 1559) reduced the five set uses to a single usage, during baptism.[44] The form of the sign was touching the head, chest, then both shoulders.[45]

The use of the mandatory sign of the cross during baptism was one of several points of contention between the established Church of England and Puritans, whom objected to this sole mandatory sign of the cross,[44][45] and its connections to the church’s Catholic past.[45] Nonconformists refused to use the sign.[45] In addition to its Catholic associations, the sign of the cross was significant in English folk traditions, with the sign believed to have a protective function against evil.[45] Puritans viewed the sign of the cross as superstitious and idolatrous.[45] Use of the sign of the cross during baptism was defended by King James I at the Hampton Court Conference and by the 1604 Code of Canons, and its continued use was one of many factors in the departure of Puritans from the Church of England.[44]

The 1789 Prayer Book of the Protestant Episcopal Church in the United States of America made the sign of the cross during baptism optional, apparently in concession to varying views within the church on the sign’s use.[44] The 1892 revision of the Prayer Book, however, made the sign mandatory.[44] The Anglo-Catholic movement saw a resurgence in the use of the sign of the cross within Anglicanism, including by laity and in church architecture and decoration;[46] historically, «high church» Anglicans were more apt to make the sign of the cross than «low church» Anglicans.[47] Objections to the use of the sign of the church within Anglicanism were largely dropped in the 20th century.[44] In some Anglican traditions, the sign of the cross is made by priests when consecrating the bread and wine of the Eucharist and when giving the priestly blessing at the end of a church service, and is made by congregants when receiving Communion.[48] More recently, some Anglican bishops have adopted the Roman Catholic practice of placing a sign of the cross (+) before their signatures.[46]

Armenian Apostolic[edit]

It is common practice in the Armenian Apostolic Church to make the sign of the cross when entering or passing a church, during the start of service and at many times during Divine Liturgy. The motion is performed by joining the first three fingers, to symbolize the Holy Trinity, and putting the two other fingers in the palm, then touching one’s forehead, below the chest, left side, then right side and finishing with open hand on the chest again with bowing head.[49][50]

Assyrian Church of the East[edit]

The Assyrian Church of the East uniquely holds the sign of the cross as a sacrament in its own right. Another sacrament unique to the church is the Holy Leaven.[51]

See also[edit]

  • Christian symbolism
  • Crossed fingers
  • Mudras
  • Prayer in Christianity
  • Rushma in Mandaeism
  • Veneration

References[edit]

  1. ^ «The Prayer of the Veil». Encyclopedia Coptica. 2011. pp. 16–17. Retrieved 14 October 2016.
  2. ^ Hippolytus. «Apostolic Tradition» (PDF). St. John’s Episcopal Church. pp. 8, 16, 17. Retrieved 5 September 2020.
  3. ^ Ayto, John (8 July 2010). Oxford Dictionary of English Idioms. Oxford University Press. p. 79. ISBN 9780199543786.
  4. ^ a b c d Thurston, Herbert. «Sign of the Cross.» The Catholic Encyclopedia. Vol. 13. New York: Robert Appleton Company, 1912. 20 Jan. 2015
  5. ^ Andreas Andreopoulos, The Sign of the Cross, Paraclete Press, 2006, ISBN 978-1-55725-496-2, p. 24.
  6. ^ Marucchi, Orazio. «Archæology of the Cross and Crucifix.» The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908. 20 Jan. 2015
  7. ^ Daniel A. Helminiak, Religion and the Human Sciences: An Approach Via Spirituality (State University of New York Press (Albany, N.Y.: 1998).
  8. ^ Ted A. Campbell, Christian Confessions: A Historical Introduction (Westminster John Knox Press, 1996), p. 45.
  9. ^ Slobodskoy, Serafim Alexivich (1992). «The Sign of the Cross». The Law of God. OrthodoxPhotos.com. Translated by Price, Susan. Holy Trinity Monastery (Jordanville, New York). ISBN 978-0-88465-044-7. Archived from the original on 6 July 2018. Retrieved 13 March 2019. Original: Слободской, Серафим Алексеевич (1957). «О крестном знамении» [The Sign of the Cross]. Закон Божий [The Law of God]. Православная энциклопедия Азбука веры | православный сайт (in Russian) (published 1966). Archived from the original on 25 July 2017. Retrieved 13 March 2019.
  10. ^ Sullivan, John F., The Externals of the Catholic Church, P.J. Kenedy & Sons (1918)
  11. ^ Prayer Book, edited by the Romanian Orthodox Church, several editions (Carte de rugăciuni — Editura Institutului biblic şi de misiune al Bisericii ortodoxe române, 2005),
  12. ^ «Est autem signum crucis tribus digitis exprimendum, quia sub invocatione Trinitatis imprimitur, de qua dicit propheta: Quis appendit tribus digitis molem terrae? (Isa. XL.) ita quod a superiori descendat in inferius, et a dextra transeat ad sinistram, quia Christus de coelo descendit in terram, et a Judaeis transivit ad gentes. Quidam tamen signum crucis a sinistra producunt in dextram; quia de miseria transire debemus ad gloriam, sicut et Christus transivit de morte ad vitam, et de inferno ad paradisum, praesertim ut seipsos et alios uno eodemque pariter modo consignent. Constat autem quod cum super alios signum crucis imprimimus, ipsos a sinistris consignamus in dextram. Verum si diligenter attendas, etiam super alios signum crucis a dextra producimus in sinistram, quia non consignamus eos quasi vertentes dorsum, sed quasi faciem praesentantes.» (Innocentius III, De sacro altaris mysterio, II, xlv in Patrologia Latina 217, 825C—D.)
  13. ^ Patricia Ann Kasten, Linking Your Beads: The Rosary’s History, Mysteries, and Prayers, Our Sunday Visitor 2011, p. 34
  14. ^ Mark W. Elliott, Thomas C. Oden. Isaiah 40-66. Intervarsity Press (2007): p. 335
  15. ^ a b c Cyril of Jerusalem. Catechetical Lecture 13. [1]
  16. ^ Steven A. McKinion, Thomas C. Oden. Isaiah 1-39. Intervarsity Press (2004): p. 279
  17. ^ John of Damascus. An Exposition of the Orthodox Faith, Vol. 4 [2]
  18. ^ Andreas Andreopoulos, The Sign of the Cross, Paraclete Press, 2006, ISBN 978-1-55725-496-2, pp. 11–42.
  19. ^ a b c Catechism of the Catholic Church (1992), chap. 4, art. 1.
  20. ^ Catechism of the Catholic Church (1992), section 2157.
  21. ^ Emmons, D. D., «Making the Sign of the Cross», Catholic Digest Archived 13 August 2016 at the Wayback Machine
  22. ^ «The Order of Mass (The Ordinary Form of the Roman Rite): In Latin and in English» (PDF). International Commission on English in the Liturgy. 2010.
  23. ^ Daniel B. Clendenin, Eastern Orthodox Christianity: A Western Perspective (Baker Publishing: 2003), p. 19.
  24. ^ Daniel B. Clendenin, Eastern Orthodox Christianity: A Western Perspective (Baker Publishing: 2003), p. 19.
  25. ^ Hugh Wybrew, The Orthodox Liturgy: The Development of the Eucharistic Liturgy in the Byzantine Rite (1989, St. Vladimir’s Press reprint, 2003), p. 5.
  26. ^ Anthony Edward Siecienski, Orthodox Christianity: A Very Short Introduction Oxford University Press: 2019), p. 83.
  27. ^ Hugh Wybrew, The Orthodox Liturgy: The Development of the Eucharistic Liturgy in the Byzantine Rite (1989, St. Vladimir’s Press reprint, 2003), p. 157.
  28. ^ Daniel B. Clendenin, Eastern Orthodox Christianity: A Western Perspective (Baker Publishing: 2003) p. 110.
  29. ^ Peter T. De Simone, The Old Believers in Imperial Russia: Oppression, Opportunism and Religious Identity in Tsarist Moscow (2018), pp. 13, 54, 109, 206.
  30. ^ a b Gary M. Hamburg, Russia’s Path Toward Enlightenment: Faith, Politics, and Reason, 1500-1801 (Yale University Press, 2016), p. 179.
  31. ^ Peter Hauptmann, «Old Believers» in The Encyclopedia of Christianity, Vol. 3 (William B. Eerdmans Publishing Company/Brill: 2003).
  32. ^ The Lutheran Hymnal, 1941. Concordia Publishing House: St. Louis, page 4.
  33. ^ «Why Do Lutherans Make the Sign of the Cross?». Evangelical Lutheran Church in America. Retrieved 16 June 2007.
  34. ^ «Sign of the Cross». Lutheran Church — Missouri Synod. Archived from the original on 20 September 2005. Retrieved 12 September 2007.
  35. ^ Evangelical Lutheran Worship. Minneapolis:Augsburg Fortress, 2006
  36. ^ Lutheran Service Book. St. Louis: Concordia, 2006
  37. ^ a b c d e f g h «Why don’t we make the sign of the cross?». United Methodist Church. Retrieved September 19, 2022.
  38. ^ John Wesley’s Prayer Book: The Sunday Service of the Methodists in North America with introduction, notes, and commentary by James F. White, 1991 OSL Publications, Akron, Ohio, page 142.
  39. ^ The United Methodist Book of Worship, Nashville 1992, p. 91
  40. ^ The United Methodist Book of Worship, Nashville 1992, p. 323.
  41. ^ The United Methodist Book of Worship, Nashville 1992, p. 620.
  42. ^ Neal, Gregory S. (2011). «Prepared and Cross-Checked». Grace Incarnate Ministries. Retrieved 25 April 2019.
  43. ^ J. Dudley Weaver Jr., Presbyterian Worship: A Guide for Clergy (Geneva Press: 2002), pp. 86-87.
  44. ^ a b c d e f g Colin Buchanan, Historical Dictionary of Anglicanism (Rowman & Littlefield, 2nd ed.: 2015), pp. 533-35.
  45. ^ a b c d e f Louis P. Nelson, The Beauty of Holiness: Anglicanism and Architecture in Colonial South Carolina (University of North Carolina Press: 2009), p. 152.
  46. ^ a b Colin Buchanan, The A to Z of Anglicanism (Scarecrow Press: 2009), pp. 126-27.
  47. ^ Corinne Ware, What Is Liturgy? Forward Movement Publications (1996), p. 18.
  48. ^ Marcus Throup, All Things Anglican: Who We Are and What We Believe (Canterbury Press, 2018).
  49. ^ «Making the Sign of the Cross (Khachaknkel)». Retrieved 6 December 2015.
  50. ^ «In the Shadow of the Cross: The Holy Cross and Armenian History». Archived from the original on 22 December 2015. Retrieved 6 December 2015.
  51. ^ Royel, Mar Awa (2013). «The Sacrament of the Holy Leaven (Malkā) in the Assyrian Church of the East». In Giraudo, Cesare (ed.). The Anaphoral Genesis of the Institution Narrative in Light of the Anaphora of Addai and Mari. Rome: Edizioni Orientalia Christiana. p. 363. ISBN 978-88-97789-34-5.

External links[edit]

Источник

Кре́стное зна́мение (церк.-слав. крⷭ҇тное зна́менїе — «знак креста») в христианстве — молитвенный жест, представляющий собой изображение креста движением кисти руки, Крестное знамение совершается в разных случаях, например, при входе и выходе из храма, перед или после произнесения молитвы, во время богослужения, как знак исповедания своей веры и в других случаях; также при благословении кого-либо или чего-либо. Есть несколько фразеологических оборотов, обозначающих действие человека, совершающего крестное знамение: «осенять себя крестным знамением», «совершать крестное знамение», «налагать на себя крестное знамение», «(пере)креститься» (не путать со значением «принять таинство Крещения»), а также «назнаменова́ть(ся)». Крестное знамение используется во многих христианских конфессиях, различаясь вариантами сложения пальцев (обычно в этом контексте употребляется церковнославянское слово «персты»: «сложение перстов», «перстосложение») и направлением движения руки.

Все значения словосочетания «крестное знамение»

  • Затем привязали к коням свирепым, но святой сотворил крестное знамение, и кони стояли неподвижно.

  • Подходя к храму, верующий совершает крестное знамение. Поднявшись на паперть, к самым дверям, нужно снова перекреститься.

  • – Этот ковчег, – сказал пилигрим, вынув из-под плаща маленький ящик из слоновой кости и творя крестное знамение.

  • (все предложения)
  • творить крестное знамение
  • сотворить крестное знамение
  • крестный ход
  • знамение креста
  • преклоняя колено
  • (ещё синонимы…)
  • крещение
  • крест
  • крестик
  • дядька
  • мафия
  • (ещё ассоциации…)
  • предзнаменование
  • знамя
  • явление
  • чудо
  • (ещё ассоциации…)
  • крёстный отец
  • крёстный отец мафии
  • проводить крёстные ходы
  • (полная таблица сочетаемости…)
  • крестное знамение
  • знамение креста
  • множество знамений
  • осенить себя крестным знамением
  • (полная таблица сочетаемости…)
  • Разбор по составу слова «крёстный»
  • Разбор по составу слова «знамение»
  • Как правильно пишется слово «крёстный»
  • Как правильно пишется слово «знамение»
Источник

Making the sign of the cross (Latin: signum crucis), or blessing oneself or crossing oneself, is a ritual blessing made by members of some branches of Christianity. This blessing is made by the tracing of an upright cross or + across the body with the right hand, often accompanied by spoken or mental recitation of the Trinitarian formula: «In the name of the Father, and of the Son, and of the Holy Spirit. Amen.»[1]

The use of the sign of the cross traces back to early Christianity, with the second century Apostolic Tradition directing that it be used during the minor exorcism of baptism, during ablutions before praying at fixed prayer times, and in times of temptation.[2]

The movement is the tracing of the shape of a cross in the air or on one’s own body, echoing the traditional shape of the cross of the Christian crucifixion narrative. Where this is done with fingers joined, there are two principal forms: one—three fingers, right to left—is exclusively used by the Eastern Orthodox Church, Church of the East and the Eastern Catholic Churches in the Byzantine, Assyrian and Chaldean traditions; the other—left to right to middle, other than three fingers—sometimes used in the Latin Church of the Catholic Church, Lutheranism, Anglicanism and in Oriental Orthodoxy. The sign of the cross is used in some denominations of Methodism and within some branches of Presbyterianism such as the Church of Scotland and in the PCUSA and some other Reformed Churches. The ritual is rare within other branches of Protestantism.

Many individuals use the expression «cross my heart and hope to die» as an oath, making the sign of the cross, in order to show «truthfulness and sincerity», sworn before God, in both personal and legal situations.[3]

Origins[edit]

The sign of the cross was originally made in some parts of the Christian world with the right-hand thumb across the forehead only.[4] In other parts of the early Christian world it was done with the whole hand or with two fingers.[5] Around the year 200 in Carthage (modern Tunisia, Africa), Tertullian wrote: «We Christians wear out our foreheads with the sign of the cross.»[6] Vestiges of this early variant of the practice remain: in the Roman Rite of the Mass in the Catholic Church, the celebrant makes this gesture on the Gospel book, on his lips, and on his heart at the proclamation of the Gospel;[4] on Ash Wednesday a cross is traced in ashes on the forehead; chrism is applied, among places on the body, on the forehead for the Holy Mystery of Chrismation in the Eastern Orthodox Church.[4]

Gesture[edit]

Historically, Western Catholics (the Latin Church) have made the motion from left to right, while Eastern Catholics have made the motion from right to left.[7] The Eastern Orthodox custom is also to make the motion from right to left.[8]

In the Eastern Orthodox and Byzantine Catholic churches, the tips of the first three fingers (the thumb, index, and middle ones) are brought together, and the last two (the «ring» and little fingers) are pressed against the palm. The first three fingers express one’s faith in the Trinity, while the remaining two fingers represent the two natures of Jesus, divine and human.[9]

Motion[edit]

The sign of the cross is made by touching the hand sequentially to the forehead, lower chest or stomach, and both shoulders, accompanied by the Trinitarian formula: at the forehead In the name of the Father (or In nomine Patris in Latin); at the stomach or heart and of the Son (et Filii); across the shoulders and of the Holy Spirit/Ghost (et Spiritus Sancti); and finally: Amen.[10]

There are several interpretations, according to Church Fathers:[11] the forehead symbolizes Heaven; the solar plexus (or top of stomach), the earth; the shoulders, the place and sign of power. It also recalls both the Trinity and the Incarnation. Pope Innocent III (1198–1216) explained: «The sign of the cross is made with three fingers, because the signing is done together with the invocation of the Trinity. … This is how it is done: from above to below, and from the right to the left, because Christ descended from the heavens to the earth…»[12]

There are some variations: for example a person may first place the right hand in holy water. After moving the hand from one shoulder to the other, it may be returned to the top of the stomach. It may also be accompanied by the recitation of a prayer (e.g., the Jesus Prayer, or simply «Lord have mercy»). In some Catholic regions, like Spain, Italy and Latin America, it is customary to form a cross with the index finger and thumb and then to kiss one’s thumb at the conclusion of the gesture,[13]

Sequence[edit]

Cyril of Jerusalem (315–386)[14] wrote in his book about the Smaller Sign of the Cross.

Many have been crucified throughout the world, but by none of these are the devils scared; but when they see even the Sign of the Cross of Christ, who was crucified for us, they shudder. For those men died for their own sins, but Christ for the sins of others; for He did no sin, neither was guile found in His mouth. It is not Peter who says this, for then we might suspect that he was partial to his Teacher; but it is Esaias who says it, who was not indeed present with Him in the flesh, but in the Spirit foresaw His coming in the flesh.[15]

For others only hear, but we both see and handle. Let none be weary; take your armour against the adversaries in the cause of the Cross itself; set up the faith of the Cross as a trophy against the gainsayers. For when you are going to dispute with unbelievers concerning the Cross of Christ, first make with your hand the sign of Christ’s Cross, and the gainsayer will be silenced. Be not ashamed to confess the Cross; for Angels glory in it, saying, We know whom you seek, Jesus the Crucified. Matthew 28:5 Might you not say, O Angel, I know whom you seek, my Master? But, I, he says with boldness, I know the Crucified. For the Cross is a Crown, not a dishonour.[15]

Let us not then be ashamed to confess the Crucified. Be the Cross our seal made with boldness by our fingers on our brow, and on everything; over the bread we eat, and the cups we drink; in our comings in, and goings out; before our sleep, when we lie down and when we rise up; when we are in the way, and when we are still. Great is that preservative; it is without price, for the sake of the poor; without toil, for the sick; since also its grace is from God. It is the Sign of the faithful, and the dread of devils: for He triumphed over them in it, having made a show of them openly Colossians 2:15; for when they see the Cross they are reminded of the Crucified; they are afraid of Him, who bruised the heads of the dragon. Despise not the Seal, because of the freeness of the gift; out for this the rather honour your Benefactor.[15]

John of Damascus (650–750)[16]

Moreover we worship even the image of the precious and life-giving Cross, although made of another tree, not honouring the tree (God forbid) but the image as a symbol of Christ. For He said to His disciples, admonishing them, Then shall appear the sign of the Son of Man in Heaven Matthew 24:30, meaning the Cross. And so also the angel of the resurrection said to the woman, You seek Jesus of Nazareth which was crucified. Mark 16:6 And the Apostle said, We preach Christ crucified. 1 Corinthians 1:23 For there are many Christs and many Jesuses, but one crucified. He does not say speared but crucified. It behooves us, then, to worship the sign of Christ. For wherever the sign may be, there also will He be. But it does not behoove us to worship the material of which the image of the Cross is composed, even though it be gold or precious stones, after it is destroyed, if that should happen. Everything, therefore, that is dedicated to God we worship, conferring the adoration on Him.[17]

Herbert Thurston indicates that at one time both Eastern and Western Christians moved the hand from the right shoulder to the left. German theologian Valentin Thalhofer thought writings quoted in support of this point, such as that of Innocent III, refer to the small cross made upon the forehead or external objects, in which the hand moves naturally from right to left, and not the big cross made from shoulder to shoulder.[4] Andreas Andreopoulos, author of The Sign of the Cross, gives a more detailed description of the development and the symbolism of the placement of the fingers and the direction of the movement.[18]

Use[edit]

Catholicism[edit]

Within the Roman Catholic church, the sign of the cross is a sacramental, which the Church defines as «sacred signs which bear a resemblance to the sacraments»; that «signify effects, particularly of a spiritual nature, which are obtained through the intercession of the Church»; and that «always include a prayer, often accompanied by a specific sign, such as the laying on of hands, the sign of the cross, or the sprinkling of holy water (which recalls Baptism).»[19] Section 1670 of the Catechism of the Catholic Church (CCC) states, «Sacramentals do not confer the grace of the Holy Spirit in the way that the sacraments do, but by the Church’s prayer, they prepare us to receive grace and dispose us to cooperate with it. For well-disposed members of the faithful, the liturgy of the sacraments and sacramentals sanctifies almost every event of their lives with the divine grace which flows from the Paschal mystery of the Passion, Death, and Resurrection of Christ.»[19] Section 1671 of the CCC states: «Among sacramentals blessings (of persons, meals, objects, and places) come first. Every blessing praises God and prays for his gifts. In Christ, Christians are blessed by God the Father ‘with every spiritual blessing.’ This is why the Church imparts blessings by invoking the name of Jesus, usually while making the holy sign of the cross of Christ.»[19] Section 2157 of the CCC states: «The Christian begins his day, his prayers, and his activities with the Sign of the Cross: ‘in the name of the Father and of the Son and of the Holy Spirit. Amen.’ The baptized person dedicates the day to the glory of God and calls on the Savior’s grace which lets him act in the Spirit as a child of the Father. The sign of the cross strengthens us in temptations and difficulties.»[20]

John Vianney said a genuinely made Sign of the Cross «makes all hell tremble.»[21]

The Catholic Church’s Ordinary Form of the Roman Rite, the priest and the faithful make the Sign of the Cross at the conclusion of the Entrance Chant and the priest or deacon «makes the Sign of the Cross on the book and on his forehead, lips, and breast» when announcing the Gospel text (to which the people acclaim: «Glory to you, O Lord»).[22]

The sign of the cross is expected at two points of the Mass: the laity sign themselves during the introductory greeting of the service and at the final blessing; optionally, other times during the Mass when the laity often cross themselves are during a blessing with holy water, when concluding the penitential rite, in imitation of the priest before the Gospel reading (small signs on forehead, lips, and heart), and perhaps at other times out of private devotion.

Eastern Orthodoxy[edit]

Position of an Eastern Orthodox person’s fingers when making the sign of the cross

In the Eastern Orthodox churches, use of the sign of the cross in worship is far more frequent than in the Western churches.[23] While there are points in liturgy at which almost all worshipers cross themselves, Orthodox faithful have significant freedom to make the sign at other times as well,[24] and many make the sign frequently throughout Divine Liturgy or other church services.[25][26] During the epiclesis (invocation of Holy Spirit as part of the consecration of the Eucharist), the priest makes the sign of the cross over the bread.[27] The early theologian Basil of Caesarea noted the use of the sign of the cross in the rite marking the admission of catechumens.[28]

Old Believers[edit]

In the Tsardom of Russia, until the reforms of Patriarch Nikon in the 17th century, it was customary to make the sign of the cross with two fingers. The enforcement of the three-finger sign (as opposed to the two-finger sign of the «Old Rite»), as well as other Nikonite reforms (which alternated certain previous Russian practices to conform with Greek customs), were among the reasons for the schism with the Old Believers whose congregations continue to use the two-finger sign of the cross (other points of dispute included iconography and iconoclasm, as well as changes in liturgical practices).[29][30][31] The Old Believers considered the two-fingered symbol to symbolize the dual nature of Christ as divine and human (the other three fingers in the palm representing the Trinity).[30]

Protestant traditions[edit]

Lutheranism[edit]

Among Lutherans the practice was widely retained. For example, Luther’s Small Catechism states that it is expected before the morning and evening prayers. Lutheranism never abandoned the practice of making the sign of the cross in principle and it was commonly retained in worship at least until the early 19th century. During the 19th and early 20th centuries it was largely in disuse until the liturgical renewal movement of the 1950s and 1960s. One exception is The Lutheran Hymnal (1941) of the Lutheran Church–Missouri Synod (LCMS), which states that «The sign of the cross may be made at the Trinitarian Invocation and at the words of the Nicene Creed ‘and the life of the world to come.‘«[32] Since then, the sign of the cross has become fairly commonplace among Lutherans at worship. The sign of the cross is now customary in the Divine Service.[33][34] Rubrics in contemporary Lutheran worship manuals, including Evangelical Lutheran Worship of the Evangelical Lutheran Church in America and Lutheran Service Book used by LCMS and Lutheran Church–Canada, provide for making the sign of the cross at certain points in the liturgy.[35][36]

Methodism[edit]

The sign of the cross can be found in the Methodist liturgy of the United Methodist Church.[37] John Wesley, the principal leader of the early Methodists, in a 1784 revision of The Book of Common Prayer for Methodist use called The Sunday Service of the Methodists in North America, instructed the presiding minister to make the sign of the cross on the forehead of children just after they have been baptized. (This book was later adopted by Methodists in the United States for their liturgy.)[37][38] Wesley did not include the sign of the cross in other rites.[37]

By the early 20th century, the use of the sign of the cross had been dropped from American Methodist worship.[37] However, its uses was subsequently restored, and the current United Methodist Church allows the pastor to «trace on the forehead of each newly baptized person the sign of the cross.»[37] This usage during baptism is reflected in the current (1992) Book of Worship of the United Methodist Church, and is widely practiced (sometimes with oil).[39] Making of the sign is also common among United Methodists on Ash Wednesday, when it is applied by the elder to the foreheads of the laity as a mark of penitence.[37][40] In some United Methodist congregations, the worship leader makes the sign of the cross toward congregants (for example, when blessing the congregation at the end of the sermon or service), and individual congregants make the sign on themselves when receiving Holy Communion.[37] The sign is also sometimes made by pastors, with oil, upon the foreheads of those seeking healing.[41] In addition to its use in baptism, some Methodist clergy make the sign at the Communion table and during the Confession of Sin and Pardon at the invocation of Jesus’ name.[42]

Whether or not a Methodist uses the sign for private prayer is a personal choice, although the UMC encourages it as a devotional practice, stating: «Many United Methodists have found this restoration powerful and meaningful. The ancient and enduring power of the sign of the cross is available for us to use as United Methodists more abundantly now than ever in our history. And more and more United Methodists are expanding its use beyond those suggested in our official ritual.»[37]

Reformed tradition and Presbyterians[edit]

In some Reformed churches, such as the Presbyterian Church (USA), the sign of the cross is used on the foreheads during baptism and the Reaffirmation of the Baptismal Covenant.[43] It is also used at times during the Benecdition, the minister will make the sign of the cross out toward the congregation while invoking the Trinity.

Anglican and Episcopalian traditions[edit]

The English Reformation reduced the use of the sign of the cross compared to its use in Catholic rites. The 1549 Book of Common Prayer reduced the use of the sign of the cross by clergy during liturgy to five occasions, although an added note («As touching, kneeling, crossing, holding up of hands, and other gestures; they may be used or left as every man’s devotion serveth, without blame») gave more leeway to the faithful to make the sign.[44] The 1552 Book of Common Prayer (revived in 1559) reduced the five set uses to a single usage, during baptism.[44] The form of the sign was touching the head, chest, then both shoulders.[45]

The use of the mandatory sign of the cross during baptism was one of several points of contention between the established Church of England and Puritans, whom objected to this sole mandatory sign of the cross,[44][45] and its connections to the church’s Catholic past.[45] Nonconformists refused to use the sign.[45] In addition to its Catholic associations, the sign of the cross was significant in English folk traditions, with the sign believed to have a protective function against evil.[45] Puritans viewed the sign of the cross as superstitious and idolatrous.[45] Use of the sign of the cross during baptism was defended by King James I at the Hampton Court Conference and by the 1604 Code of Canons, and its continued use was one of many factors in the departure of Puritans from the Church of England.[44]

The 1789 Prayer Book of the Protestant Episcopal Church in the United States of America made the sign of the cross during baptism optional, apparently in concession to varying views within the church on the sign’s use.[44] The 1892 revision of the Prayer Book, however, made the sign mandatory.[44] The Anglo-Catholic movement saw a resurgence in the use of the sign of the cross within Anglicanism, including by laity and in church architecture and decoration;[46] historically, «high church» Anglicans were more apt to make the sign of the cross than «low church» Anglicans.[47] Objections to the use of the sign of the church within Anglicanism were largely dropped in the 20th century.[44] In some Anglican traditions, the sign of the cross is made by priests when consecrating the bread and wine of the Eucharist and when giving the priestly blessing at the end of a church service, and is made by congregants when receiving Communion.[48] More recently, some Anglican bishops have adopted the Roman Catholic practice of placing a sign of the cross (+) before their signatures.[46]

Armenian Apostolic[edit]

It is common practice in the Armenian Apostolic Church to make the sign of the cross when entering or passing a church, during the start of service and at many times during Divine Liturgy. The motion is performed by joining the first three fingers, to symbolize the Holy Trinity, and putting the two other fingers in the palm, then touching one’s forehead, below the chest, left side, then right side and finishing with open hand on the chest again with bowing head.[49][50]

Assyrian Church of the East[edit]

The Assyrian Church of the East uniquely holds the sign of the cross as a sacrament in its own right. Another sacrament unique to the church is the Holy Leaven.[51]

See also[edit]

  • Christian symbolism
  • Crossed fingers
  • Mudras
  • Prayer in Christianity
  • Rushma in Mandaeism
  • Veneration

References[edit]

  1. ^ «The Prayer of the Veil». Encyclopedia Coptica. 2011. pp. 16–17. Retrieved 14 October 2016.
  2. ^ Hippolytus. «Apostolic Tradition» (PDF). St. John’s Episcopal Church. pp. 8, 16, 17. Retrieved 5 September 2020.
  3. ^ Ayto, John (8 July 2010). Oxford Dictionary of English Idioms. Oxford University Press. p. 79. ISBN 9780199543786.
  4. ^ a b c d Thurston, Herbert. «Sign of the Cross.» The Catholic Encyclopedia. Vol. 13. New York: Robert Appleton Company, 1912. 20 Jan. 2015
  5. ^ Andreas Andreopoulos, The Sign of the Cross, Paraclete Press, 2006, ISBN 978-1-55725-496-2, p. 24.
  6. ^ Marucchi, Orazio. «Archæology of the Cross and Crucifix.» The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908. 20 Jan. 2015
  7. ^ Daniel A. Helminiak, Religion and the Human Sciences: An Approach Via Spirituality (State University of New York Press (Albany, N.Y.: 1998).
  8. ^ Ted A. Campbell, Christian Confessions: A Historical Introduction (Westminster John Knox Press, 1996), p. 45.
  9. ^ Slobodskoy, Serafim Alexivich (1992). «The Sign of the Cross». The Law of God. OrthodoxPhotos.com. Translated by Price, Susan. Holy Trinity Monastery (Jordanville, New York). ISBN 978-0-88465-044-7. Archived from the original on 6 July 2018. Retrieved 13 March 2019. Original: Слободской, Серафим Алексеевич (1957). «О крестном знамении» [The Sign of the Cross]. Закон Божий [The Law of God]. Православная энциклопедия Азбука веры | православный сайт (in Russian) (published 1966). Archived from the original on 25 July 2017. Retrieved 13 March 2019.
  10. ^ Sullivan, John F., The Externals of the Catholic Church, P.J. Kenedy & Sons (1918)
  11. ^ Prayer Book, edited by the Romanian Orthodox Church, several editions (Carte de rugăciuni — Editura Institutului biblic şi de misiune al Bisericii ortodoxe române, 2005),
  12. ^ «Est autem signum crucis tribus digitis exprimendum, quia sub invocatione Trinitatis imprimitur, de qua dicit propheta: Quis appendit tribus digitis molem terrae? (Isa. XL.) ita quod a superiori descendat in inferius, et a dextra transeat ad sinistram, quia Christus de coelo descendit in terram, et a Judaeis transivit ad gentes. Quidam tamen signum crucis a sinistra producunt in dextram; quia de miseria transire debemus ad gloriam, sicut et Christus transivit de morte ad vitam, et de inferno ad paradisum, praesertim ut seipsos et alios uno eodemque pariter modo consignent. Constat autem quod cum super alios signum crucis imprimimus, ipsos a sinistris consignamus in dextram. Verum si diligenter attendas, etiam super alios signum crucis a dextra producimus in sinistram, quia non consignamus eos quasi vertentes dorsum, sed quasi faciem praesentantes.» (Innocentius III, De sacro altaris mysterio, II, xlv in Patrologia Latina 217, 825C—D.)
  13. ^ Patricia Ann Kasten, Linking Your Beads: The Rosary’s History, Mysteries, and Prayers, Our Sunday Visitor 2011, p. 34
  14. ^ Mark W. Elliott, Thomas C. Oden. Isaiah 40-66. Intervarsity Press (2007): p. 335
  15. ^ a b c Cyril of Jerusalem. Catechetical Lecture 13. [1]
  16. ^ Steven A. McKinion, Thomas C. Oden. Isaiah 1-39. Intervarsity Press (2004): p. 279
  17. ^ John of Damascus. An Exposition of the Orthodox Faith, Vol. 4 [2]
  18. ^ Andreas Andreopoulos, The Sign of the Cross, Paraclete Press, 2006, ISBN 978-1-55725-496-2, pp. 11–42.
  19. ^ a b c Catechism of the Catholic Church (1992), chap. 4, art. 1.
  20. ^ Catechism of the Catholic Church (1992), section 2157.
  21. ^ Emmons, D. D., «Making the Sign of the Cross», Catholic Digest Archived 13 August 2016 at the Wayback Machine
  22. ^ «The Order of Mass (The Ordinary Form of the Roman Rite): In Latin and in English» (PDF). International Commission on English in the Liturgy. 2010.
  23. ^ Daniel B. Clendenin, Eastern Orthodox Christianity: A Western Perspective (Baker Publishing: 2003), p. 19.
  24. ^ Daniel B. Clendenin, Eastern Orthodox Christianity: A Western Perspective (Baker Publishing: 2003), p. 19.
  25. ^ Hugh Wybrew, The Orthodox Liturgy: The Development of the Eucharistic Liturgy in the Byzantine Rite (1989, St. Vladimir’s Press reprint, 2003), p. 5.
  26. ^ Anthony Edward Siecienski, Orthodox Christianity: A Very Short Introduction Oxford University Press: 2019), p. 83.
  27. ^ Hugh Wybrew, The Orthodox Liturgy: The Development of the Eucharistic Liturgy in the Byzantine Rite (1989, St. Vladimir’s Press reprint, 2003), p. 157.
  28. ^ Daniel B. Clendenin, Eastern Orthodox Christianity: A Western Perspective (Baker Publishing: 2003) p. 110.
  29. ^ Peter T. De Simone, The Old Believers in Imperial Russia: Oppression, Opportunism and Religious Identity in Tsarist Moscow (2018), pp. 13, 54, 109, 206.
  30. ^ a b Gary M. Hamburg, Russia’s Path Toward Enlightenment: Faith, Politics, and Reason, 1500-1801 (Yale University Press, 2016), p. 179.
  31. ^ Peter Hauptmann, «Old Believers» in The Encyclopedia of Christianity, Vol. 3 (William B. Eerdmans Publishing Company/Brill: 2003).
  32. ^ The Lutheran Hymnal, 1941. Concordia Publishing House: St. Louis, page 4.
  33. ^ «Why Do Lutherans Make the Sign of the Cross?». Evangelical Lutheran Church in America. Retrieved 16 June 2007.
  34. ^ «Sign of the Cross». Lutheran Church — Missouri Synod. Archived from the original on 20 September 2005. Retrieved 12 September 2007.
  35. ^ Evangelical Lutheran Worship. Minneapolis:Augsburg Fortress, 2006
  36. ^ Lutheran Service Book. St. Louis: Concordia, 2006
  37. ^ a b c d e f g h «Why don’t we make the sign of the cross?». United Methodist Church. Retrieved September 19, 2022.
  38. ^ John Wesley’s Prayer Book: The Sunday Service of the Methodists in North America with introduction, notes, and commentary by James F. White, 1991 OSL Publications, Akron, Ohio, page 142.
  39. ^ The United Methodist Book of Worship, Nashville 1992, p. 91
  40. ^ The United Methodist Book of Worship, Nashville 1992, p. 323.
  41. ^ The United Methodist Book of Worship, Nashville 1992, p. 620.
  42. ^ Neal, Gregory S. (2011). «Prepared and Cross-Checked». Grace Incarnate Ministries. Retrieved 25 April 2019.
  43. ^ J. Dudley Weaver Jr., Presbyterian Worship: A Guide for Clergy (Geneva Press: 2002), pp. 86-87.
  44. ^ a b c d e f g Colin Buchanan, Historical Dictionary of Anglicanism (Rowman & Littlefield, 2nd ed.: 2015), pp. 533-35.
  45. ^ a b c d e f Louis P. Nelson, The Beauty of Holiness: Anglicanism and Architecture in Colonial South Carolina (University of North Carolina Press: 2009), p. 152.
  46. ^ a b Colin Buchanan, The A to Z of Anglicanism (Scarecrow Press: 2009), pp. 126-27.
  47. ^ Corinne Ware, What Is Liturgy? Forward Movement Publications (1996), p. 18.
  48. ^ Marcus Throup, All Things Anglican: Who We Are and What We Believe (Canterbury Press, 2018).
  49. ^ «Making the Sign of the Cross (Khachaknkel)». Retrieved 6 December 2015.
  50. ^ «In the Shadow of the Cross: The Holy Cross and Armenian History». Archived from the original on 22 December 2015. Retrieved 6 December 2015.
  51. ^ Royel, Mar Awa (2013). «The Sacrament of the Holy Leaven (Malkā) in the Assyrian Church of the East». In Giraudo, Cesare (ed.). The Anaphoral Genesis of the Institution Narrative in Light of the Anaphora of Addai and Mari. Rome: Edizioni Orientalia Christiana. p. 363. ISBN 978-88-97789-34-5.

External links[edit]

Источник

Making the sign of the cross (Latin: signum crucis), or blessing oneself or crossing oneself, is a ritual blessing made by members of some branches of Christianity. This blessing is made by the tracing of an upright cross or + across the body with the right hand, often accompanied by spoken or mental recitation of the Trinitarian formula: «In the name of the Father, and of the Son, and of the Holy Spirit. Amen.»[1]

The use of the sign of the cross traces back to early Christianity, with the second century Apostolic Tradition directing that it be used during the minor exorcism of baptism, during ablutions before praying at fixed prayer times, and in times of temptation.[2]

The movement is the tracing of the shape of a cross in the air or on one’s own body, echoing the traditional shape of the cross of the Christian crucifixion narrative. Where this is done with fingers joined, there are two principal forms: one—three fingers, right to left—is exclusively used by the Eastern Orthodox Church, Church of the East and the Eastern Catholic Churches in the Byzantine, Assyrian and Chaldean traditions; the other—left to right to middle, other than three fingers—sometimes used in the Latin Church of the Catholic Church, Lutheranism, Anglicanism and in Oriental Orthodoxy. The sign of the cross is used in some denominations of Methodism and within some branches of Presbyterianism such as the Church of Scotland and in the PCUSA and some other Reformed Churches. The ritual is rare within other branches of Protestantism.

Many individuals use the expression «cross my heart and hope to die» as an oath, making the sign of the cross, in order to show «truthfulness and sincerity», sworn before God, in both personal and legal situations.[3]

Origins[edit]

The sign of the cross was originally made in some parts of the Christian world with the right-hand thumb across the forehead only.[4] In other parts of the early Christian world it was done with the whole hand or with two fingers.[5] Around the year 200 in Carthage (modern Tunisia, Africa), Tertullian wrote: «We Christians wear out our foreheads with the sign of the cross.»[6] Vestiges of this early variant of the practice remain: in the Roman Rite of the Mass in the Catholic Church, the celebrant makes this gesture on the Gospel book, on his lips, and on his heart at the proclamation of the Gospel;[4] on Ash Wednesday a cross is traced in ashes on the forehead; chrism is applied, among places on the body, on the forehead for the Holy Mystery of Chrismation in the Eastern Orthodox Church.[4]

Gesture[edit]

Historically, Western Catholics (the Latin Church) have made the motion from left to right, while Eastern Catholics have made the motion from right to left.[7] The Eastern Orthodox custom is also to make the motion from right to left.[8]

In the Eastern Orthodox and Byzantine Catholic churches, the tips of the first three fingers (the thumb, index, and middle ones) are brought together, and the last two (the «ring» and little fingers) are pressed against the palm. The first three fingers express one’s faith in the Trinity, while the remaining two fingers represent the two natures of Jesus, divine and human.[9]

Motion[edit]

The sign of the cross is made by touching the hand sequentially to the forehead, lower chest or stomach, and both shoulders, accompanied by the Trinitarian formula: at the forehead In the name of the Father (or In nomine Patris in Latin); at the stomach or heart and of the Son (et Filii); across the shoulders and of the Holy Spirit/Ghost (et Spiritus Sancti); and finally: Amen.[10]

There are several interpretations, according to Church Fathers:[11] the forehead symbolizes Heaven; the solar plexus (or top of stomach), the earth; the shoulders, the place and sign of power. It also recalls both the Trinity and the Incarnation. Pope Innocent III (1198–1216) explained: «The sign of the cross is made with three fingers, because the signing is done together with the invocation of the Trinity. … This is how it is done: from above to below, and from the right to the left, because Christ descended from the heavens to the earth…»[12]

There are some variations: for example a person may first place the right hand in holy water. After moving the hand from one shoulder to the other, it may be returned to the top of the stomach. It may also be accompanied by the recitation of a prayer (e.g., the Jesus Prayer, or simply «Lord have mercy»). In some Catholic regions, like Spain, Italy and Latin America, it is customary to form a cross with the index finger and thumb and then to kiss one’s thumb at the conclusion of the gesture,[13]

Sequence[edit]

Cyril of Jerusalem (315–386)[14] wrote in his book about the Smaller Sign of the Cross.

Many have been crucified throughout the world, but by none of these are the devils scared; but when they see even the Sign of the Cross of Christ, who was crucified for us, they shudder. For those men died for their own sins, but Christ for the sins of others; for He did no sin, neither was guile found in His mouth. It is not Peter who says this, for then we might suspect that he was partial to his Teacher; but it is Esaias who says it, who was not indeed present with Him in the flesh, but in the Spirit foresaw His coming in the flesh.[15]

For others only hear, but we both see and handle. Let none be weary; take your armour against the adversaries in the cause of the Cross itself; set up the faith of the Cross as a trophy against the gainsayers. For when you are going to dispute with unbelievers concerning the Cross of Christ, first make with your hand the sign of Christ’s Cross, and the gainsayer will be silenced. Be not ashamed to confess the Cross; for Angels glory in it, saying, We know whom you seek, Jesus the Crucified. Matthew 28:5 Might you not say, O Angel, I know whom you seek, my Master? But, I, he says with boldness, I know the Crucified. For the Cross is a Crown, not a dishonour.[15]

Let us not then be ashamed to confess the Crucified. Be the Cross our seal made with boldness by our fingers on our brow, and on everything; over the bread we eat, and the cups we drink; in our comings in, and goings out; before our sleep, when we lie down and when we rise up; when we are in the way, and when we are still. Great is that preservative; it is without price, for the sake of the poor; without toil, for the sick; since also its grace is from God. It is the Sign of the faithful, and the dread of devils: for He triumphed over them in it, having made a show of them openly Colossians 2:15; for when they see the Cross they are reminded of the Crucified; they are afraid of Him, who bruised the heads of the dragon. Despise not the Seal, because of the freeness of the gift; out for this the rather honour your Benefactor.[15]

John of Damascus (650–750)[16]

Moreover we worship even the image of the precious and life-giving Cross, although made of another tree, not honouring the tree (God forbid) but the image as a symbol of Christ. For He said to His disciples, admonishing them, Then shall appear the sign of the Son of Man in Heaven Matthew 24:30, meaning the Cross. And so also the angel of the resurrection said to the woman, You seek Jesus of Nazareth which was crucified. Mark 16:6 And the Apostle said, We preach Christ crucified. 1 Corinthians 1:23 For there are many Christs and many Jesuses, but one crucified. He does not say speared but crucified. It behooves us, then, to worship the sign of Christ. For wherever the sign may be, there also will He be. But it does not behoove us to worship the material of which the image of the Cross is composed, even though it be gold or precious stones, after it is destroyed, if that should happen. Everything, therefore, that is dedicated to God we worship, conferring the adoration on Him.[17]

Herbert Thurston indicates that at one time both Eastern and Western Christians moved the hand from the right shoulder to the left. German theologian Valentin Thalhofer thought writings quoted in support of this point, such as that of Innocent III, refer to the small cross made upon the forehead or external objects, in which the hand moves naturally from right to left, and not the big cross made from shoulder to shoulder.[4] Andreas Andreopoulos, author of The Sign of the Cross, gives a more detailed description of the development and the symbolism of the placement of the fingers and the direction of the movement.[18]

Use[edit]

Catholicism[edit]

Within the Roman Catholic church, the sign of the cross is a sacramental, which the Church defines as «sacred signs which bear a resemblance to the sacraments»; that «signify effects, particularly of a spiritual nature, which are obtained through the intercession of the Church»; and that «always include a prayer, often accompanied by a specific sign, such as the laying on of hands, the sign of the cross, or the sprinkling of holy water (which recalls Baptism).»[19] Section 1670 of the Catechism of the Catholic Church (CCC) states, «Sacramentals do not confer the grace of the Holy Spirit in the way that the sacraments do, but by the Church’s prayer, they prepare us to receive grace and dispose us to cooperate with it. For well-disposed members of the faithful, the liturgy of the sacraments and sacramentals sanctifies almost every event of their lives with the divine grace which flows from the Paschal mystery of the Passion, Death, and Resurrection of Christ.»[19] Section 1671 of the CCC states: «Among sacramentals blessings (of persons, meals, objects, and places) come first. Every blessing praises God and prays for his gifts. In Christ, Christians are blessed by God the Father ‘with every spiritual blessing.’ This is why the Church imparts blessings by invoking the name of Jesus, usually while making the holy sign of the cross of Christ.»[19] Section 2157 of the CCC states: «The Christian begins his day, his prayers, and his activities with the Sign of the Cross: ‘in the name of the Father and of the Son and of the Holy Spirit. Amen.’ The baptized person dedicates the day to the glory of God and calls on the Savior’s grace which lets him act in the Spirit as a child of the Father. The sign of the cross strengthens us in temptations and difficulties.»[20]

John Vianney said a genuinely made Sign of the Cross «makes all hell tremble.»[21]

The Catholic Church’s Ordinary Form of the Roman Rite, the priest and the faithful make the Sign of the Cross at the conclusion of the Entrance Chant and the priest or deacon «makes the Sign of the Cross on the book and on his forehead, lips, and breast» when announcing the Gospel text (to which the people acclaim: «Glory to you, O Lord»).[22]

The sign of the cross is expected at two points of the Mass: the laity sign themselves during the introductory greeting of the service and at the final blessing; optionally, other times during the Mass when the laity often cross themselves are during a blessing with holy water, when concluding the penitential rite, in imitation of the priest before the Gospel reading (small signs on forehead, lips, and heart), and perhaps at other times out of private devotion.

Eastern Orthodoxy[edit]

Position of an Eastern Orthodox person’s fingers when making the sign of the cross

In the Eastern Orthodox churches, use of the sign of the cross in worship is far more frequent than in the Western churches.[23] While there are points in liturgy at which almost all worshipers cross themselves, Orthodox faithful have significant freedom to make the sign at other times as well,[24] and many make the sign frequently throughout Divine Liturgy or other church services.[25][26] During the epiclesis (invocation of Holy Spirit as part of the consecration of the Eucharist), the priest makes the sign of the cross over the bread.[27] The early theologian Basil of Caesarea noted the use of the sign of the cross in the rite marking the admission of catechumens.[28]

Old Believers[edit]

In the Tsardom of Russia, until the reforms of Patriarch Nikon in the 17th century, it was customary to make the sign of the cross with two fingers. The enforcement of the three-finger sign (as opposed to the two-finger sign of the «Old Rite»), as well as other Nikonite reforms (which alternated certain previous Russian practices to conform with Greek customs), were among the reasons for the schism with the Old Believers whose congregations continue to use the two-finger sign of the cross (other points of dispute included iconography and iconoclasm, as well as changes in liturgical practices).[29][30][31] The Old Believers considered the two-fingered symbol to symbolize the dual nature of Christ as divine and human (the other three fingers in the palm representing the Trinity).[30]

Protestant traditions[edit]

Lutheranism[edit]

Among Lutherans the practice was widely retained. For example, Luther’s Small Catechism states that it is expected before the morning and evening prayers. Lutheranism never abandoned the practice of making the sign of the cross in principle and it was commonly retained in worship at least until the early 19th century. During the 19th and early 20th centuries it was largely in disuse until the liturgical renewal movement of the 1950s and 1960s. One exception is The Lutheran Hymnal (1941) of the Lutheran Church–Missouri Synod (LCMS), which states that «The sign of the cross may be made at the Trinitarian Invocation and at the words of the Nicene Creed ‘and the life of the world to come.‘«[32] Since then, the sign of the cross has become fairly commonplace among Lutherans at worship. The sign of the cross is now customary in the Divine Service.[33][34] Rubrics in contemporary Lutheran worship manuals, including Evangelical Lutheran Worship of the Evangelical Lutheran Church in America and Lutheran Service Book used by LCMS and Lutheran Church–Canada, provide for making the sign of the cross at certain points in the liturgy.[35][36]

Methodism[edit]

The sign of the cross can be found in the Methodist liturgy of the United Methodist Church.[37] John Wesley, the principal leader of the early Methodists, in a 1784 revision of The Book of Common Prayer for Methodist use called The Sunday Service of the Methodists in North America, instructed the presiding minister to make the sign of the cross on the forehead of children just after they have been baptized. (This book was later adopted by Methodists in the United States for their liturgy.)[37][38] Wesley did not include the sign of the cross in other rites.[37]

By the early 20th century, the use of the sign of the cross had been dropped from American Methodist worship.[37] However, its uses was subsequently restored, and the current United Methodist Church allows the pastor to «trace on the forehead of each newly baptized person the sign of the cross.»[37] This usage during baptism is reflected in the current (1992) Book of Worship of the United Methodist Church, and is widely practiced (sometimes with oil).[39] Making of the sign is also common among United Methodists on Ash Wednesday, when it is applied by the elder to the foreheads of the laity as a mark of penitence.[37][40] In some United Methodist congregations, the worship leader makes the sign of the cross toward congregants (for example, when blessing the congregation at the end of the sermon or service), and individual congregants make the sign on themselves when receiving Holy Communion.[37] The sign is also sometimes made by pastors, with oil, upon the foreheads of those seeking healing.[41] In addition to its use in baptism, some Methodist clergy make the sign at the Communion table and during the Confession of Sin and Pardon at the invocation of Jesus’ name.[42]

Whether or not a Methodist uses the sign for private prayer is a personal choice, although the UMC encourages it as a devotional practice, stating: «Many United Methodists have found this restoration powerful and meaningful. The ancient and enduring power of the sign of the cross is available for us to use as United Methodists more abundantly now than ever in our history. And more and more United Methodists are expanding its use beyond those suggested in our official ritual.»[37]

Reformed tradition and Presbyterians[edit]

In some Reformed churches, such as the Presbyterian Church (USA), the sign of the cross is used on the foreheads during baptism and the Reaffirmation of the Baptismal Covenant.[43] It is also used at times during the Benecdition, the minister will make the sign of the cross out toward the congregation while invoking the Trinity.

Anglican and Episcopalian traditions[edit]

The English Reformation reduced the use of the sign of the cross compared to its use in Catholic rites. The 1549 Book of Common Prayer reduced the use of the sign of the cross by clergy during liturgy to five occasions, although an added note («As touching, kneeling, crossing, holding up of hands, and other gestures; they may be used or left as every man’s devotion serveth, without blame») gave more leeway to the faithful to make the sign.[44] The 1552 Book of Common Prayer (revived in 1559) reduced the five set uses to a single usage, during baptism.[44] The form of the sign was touching the head, chest, then both shoulders.[45]

The use of the mandatory sign of the cross during baptism was one of several points of contention between the established Church of England and Puritans, whom objected to this sole mandatory sign of the cross,[44][45] and its connections to the church’s Catholic past.[45] Nonconformists refused to use the sign.[45] In addition to its Catholic associations, the sign of the cross was significant in English folk traditions, with the sign believed to have a protective function against evil.[45] Puritans viewed the sign of the cross as superstitious and idolatrous.[45] Use of the sign of the cross during baptism was defended by King James I at the Hampton Court Conference and by the 1604 Code of Canons, and its continued use was one of many factors in the departure of Puritans from the Church of England.[44]

The 1789 Prayer Book of the Protestant Episcopal Church in the United States of America made the sign of the cross during baptism optional, apparently in concession to varying views within the church on the sign’s use.[44] The 1892 revision of the Prayer Book, however, made the sign mandatory.[44] The Anglo-Catholic movement saw a resurgence in the use of the sign of the cross within Anglicanism, including by laity and in church architecture and decoration;[46] historically, «high church» Anglicans were more apt to make the sign of the cross than «low church» Anglicans.[47] Objections to the use of the sign of the church within Anglicanism were largely dropped in the 20th century.[44] In some Anglican traditions, the sign of the cross is made by priests when consecrating the bread and wine of the Eucharist and when giving the priestly blessing at the end of a church service, and is made by congregants when receiving Communion.[48] More recently, some Anglican bishops have adopted the Roman Catholic practice of placing a sign of the cross (+) before their signatures.[46]

Armenian Apostolic[edit]

It is common practice in the Armenian Apostolic Church to make the sign of the cross when entering or passing a church, during the start of service and at many times during Divine Liturgy. The motion is performed by joining the first three fingers, to symbolize the Holy Trinity, and putting the two other fingers in the palm, then touching one’s forehead, below the chest, left side, then right side and finishing with open hand on the chest again with bowing head.[49][50]

Assyrian Church of the East[edit]

The Assyrian Church of the East uniquely holds the sign of the cross as a sacrament in its own right. Another sacrament unique to the church is the Holy Leaven.[51]

See also[edit]

  • Christian symbolism
  • Crossed fingers
  • Mudras
  • Prayer in Christianity
  • Rushma in Mandaeism
  • Veneration

References[edit]

  1. ^ «The Prayer of the Veil». Encyclopedia Coptica. 2011. pp. 16–17. Retrieved 14 October 2016.
  2. ^ Hippolytus. «Apostolic Tradition» (PDF). St. John’s Episcopal Church. pp. 8, 16, 17. Retrieved 5 September 2020.
  3. ^ Ayto, John (8 July 2010). Oxford Dictionary of English Idioms. Oxford University Press. p. 79. ISBN 9780199543786.
  4. ^ a b c d Thurston, Herbert. «Sign of the Cross.» The Catholic Encyclopedia. Vol. 13. New York: Robert Appleton Company, 1912. 20 Jan. 2015
  5. ^ Andreas Andreopoulos, The Sign of the Cross, Paraclete Press, 2006, ISBN 978-1-55725-496-2, p. 24.
  6. ^ Marucchi, Orazio. «Archæology of the Cross and Crucifix.» The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908. 20 Jan. 2015
  7. ^ Daniel A. Helminiak, Religion and the Human Sciences: An Approach Via Spirituality (State University of New York Press (Albany, N.Y.: 1998).
  8. ^ Ted A. Campbell, Christian Confessions: A Historical Introduction (Westminster John Knox Press, 1996), p. 45.
  9. ^ Slobodskoy, Serafim Alexivich (1992). «The Sign of the Cross». The Law of God. OrthodoxPhotos.com. Translated by Price, Susan. Holy Trinity Monastery (Jordanville, New York). ISBN 978-0-88465-044-7. Archived from the original on 6 July 2018. Retrieved 13 March 2019. Original: Слободской, Серафим Алексеевич (1957). «О крестном знамении» [The Sign of the Cross]. Закон Божий [The Law of God]. Православная энциклопедия Азбука веры | православный сайт (in Russian) (published 1966). Archived from the original on 25 July 2017. Retrieved 13 March 2019.
  10. ^ Sullivan, John F., The Externals of the Catholic Church, P.J. Kenedy & Sons (1918)
  11. ^ Prayer Book, edited by the Romanian Orthodox Church, several editions (Carte de rugăciuni — Editura Institutului biblic şi de misiune al Bisericii ortodoxe române, 2005),
  12. ^ «Est autem signum crucis tribus digitis exprimendum, quia sub invocatione Trinitatis imprimitur, de qua dicit propheta: Quis appendit tribus digitis molem terrae? (Isa. XL.) ita quod a superiori descendat in inferius, et a dextra transeat ad sinistram, quia Christus de coelo descendit in terram, et a Judaeis transivit ad gentes. Quidam tamen signum crucis a sinistra producunt in dextram; quia de miseria transire debemus ad gloriam, sicut et Christus transivit de morte ad vitam, et de inferno ad paradisum, praesertim ut seipsos et alios uno eodemque pariter modo consignent. Constat autem quod cum super alios signum crucis imprimimus, ipsos a sinistris consignamus in dextram. Verum si diligenter attendas, etiam super alios signum crucis a dextra producimus in sinistram, quia non consignamus eos quasi vertentes dorsum, sed quasi faciem praesentantes.» (Innocentius III, De sacro altaris mysterio, II, xlv in Patrologia Latina 217, 825C—D.)
  13. ^ Patricia Ann Kasten, Linking Your Beads: The Rosary’s History, Mysteries, and Prayers, Our Sunday Visitor 2011, p. 34
  14. ^ Mark W. Elliott, Thomas C. Oden. Isaiah 40-66. Intervarsity Press (2007): p. 335
  15. ^ a b c Cyril of Jerusalem. Catechetical Lecture 13. [1]
  16. ^ Steven A. McKinion, Thomas C. Oden. Isaiah 1-39. Intervarsity Press (2004): p. 279
  17. ^ John of Damascus. An Exposition of the Orthodox Faith, Vol. 4 [2]
  18. ^ Andreas Andreopoulos, The Sign of the Cross, Paraclete Press, 2006, ISBN 978-1-55725-496-2, pp. 11–42.
  19. ^ a b c Catechism of the Catholic Church (1992), chap. 4, art. 1.
  20. ^ Catechism of the Catholic Church (1992), section 2157.
  21. ^ Emmons, D. D., «Making the Sign of the Cross», Catholic Digest Archived 13 August 2016 at the Wayback Machine
  22. ^ «The Order of Mass (The Ordinary Form of the Roman Rite): In Latin and in English» (PDF). International Commission on English in the Liturgy. 2010.
  23. ^ Daniel B. Clendenin, Eastern Orthodox Christianity: A Western Perspective (Baker Publishing: 2003), p. 19.
  24. ^ Daniel B. Clendenin, Eastern Orthodox Christianity: A Western Perspective (Baker Publishing: 2003), p. 19.
  25. ^ Hugh Wybrew, The Orthodox Liturgy: The Development of the Eucharistic Liturgy in the Byzantine Rite (1989, St. Vladimir’s Press reprint, 2003), p. 5.
  26. ^ Anthony Edward Siecienski, Orthodox Christianity: A Very Short Introduction Oxford University Press: 2019), p. 83.
  27. ^ Hugh Wybrew, The Orthodox Liturgy: The Development of the Eucharistic Liturgy in the Byzantine Rite (1989, St. Vladimir’s Press reprint, 2003), p. 157.
  28. ^ Daniel B. Clendenin, Eastern Orthodox Christianity: A Western Perspective (Baker Publishing: 2003) p. 110.
  29. ^ Peter T. De Simone, The Old Believers in Imperial Russia: Oppression, Opportunism and Religious Identity in Tsarist Moscow (2018), pp. 13, 54, 109, 206.
  30. ^ a b Gary M. Hamburg, Russia’s Path Toward Enlightenment: Faith, Politics, and Reason, 1500-1801 (Yale University Press, 2016), p. 179.
  31. ^ Peter Hauptmann, «Old Believers» in The Encyclopedia of Christianity, Vol. 3 (William B. Eerdmans Publishing Company/Brill: 2003).
  32. ^ The Lutheran Hymnal, 1941. Concordia Publishing House: St. Louis, page 4.
  33. ^ «Why Do Lutherans Make the Sign of the Cross?». Evangelical Lutheran Church in America. Retrieved 16 June 2007.
  34. ^ «Sign of the Cross». Lutheran Church — Missouri Synod. Archived from the original on 20 September 2005. Retrieved 12 September 2007.
  35. ^ Evangelical Lutheran Worship. Minneapolis:Augsburg Fortress, 2006
  36. ^ Lutheran Service Book. St. Louis: Concordia, 2006
  37. ^ a b c d e f g h «Why don’t we make the sign of the cross?». United Methodist Church. Retrieved September 19, 2022.
  38. ^ John Wesley’s Prayer Book: The Sunday Service of the Methodists in North America with introduction, notes, and commentary by James F. White, 1991 OSL Publications, Akron, Ohio, page 142.
  39. ^ The United Methodist Book of Worship, Nashville 1992, p. 91
  40. ^ The United Methodist Book of Worship, Nashville 1992, p. 323.
  41. ^ The United Methodist Book of Worship, Nashville 1992, p. 620.
  42. ^ Neal, Gregory S. (2011). «Prepared and Cross-Checked». Grace Incarnate Ministries. Retrieved 25 April 2019.
  43. ^ J. Dudley Weaver Jr., Presbyterian Worship: A Guide for Clergy (Geneva Press: 2002), pp. 86-87.
  44. ^ a b c d e f g Colin Buchanan, Historical Dictionary of Anglicanism (Rowman & Littlefield, 2nd ed.: 2015), pp. 533-35.
  45. ^ a b c d e f Louis P. Nelson, The Beauty of Holiness: Anglicanism and Architecture in Colonial South Carolina (University of North Carolina Press: 2009), p. 152.
  46. ^ a b Colin Buchanan, The A to Z of Anglicanism (Scarecrow Press: 2009), pp. 126-27.
  47. ^ Corinne Ware, What Is Liturgy? Forward Movement Publications (1996), p. 18.
  48. ^ Marcus Throup, All Things Anglican: Who We Are and What We Believe (Canterbury Press, 2018).
  49. ^ «Making the Sign of the Cross (Khachaknkel)». Retrieved 6 December 2015.
  50. ^ «In the Shadow of the Cross: The Holy Cross and Armenian History». Archived from the original on 22 December 2015. Retrieved 6 December 2015.
  51. ^ Royel, Mar Awa (2013). «The Sacrament of the Holy Leaven (Malkā) in the Assyrian Church of the East». In Giraudo, Cesare (ed.). The Anaphoral Genesis of the Institution Narrative in Light of the Anaphora of Addai and Mari. Rome: Edizioni Orientalia Christiana. p. 363. ISBN 978-88-97789-34-5.

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О КРЕСТНОМ ЗНАМЕНИИ И НАТЕЛЬНОМ КРЕСТЕ

Почему важно осенять себя крестным знамением?

— Совершая на себе знамение Креста, христианин, во-первых, приводит себе на память, что он призван следовать стопам Христовым, перенося во имя Христово скорби и лишения за свою веру; во-вторых, он укрепляется силою Креста Христова на брань со злом в самом себе и в мире; и в-третьих, исповедует, что ждет явления славы Христовой, Второго Пришествия Господа, которое само будет предварено явлением на небе знамения Сына Человеческого, согласно Божественным словам Самого Господа (Мф. 24:30): этим знамением, по единодушному разу-мению Отцов Церкви, будет величественное явление на небе Креста.

Как правильно осенять себя крестным знамением?

— По принятой в настоящее время Русской Православной Церковью традиции для совершения крестного знамения парьцы можно складывать двумя способами:

1) Троеперстно — три первых пальца (большой, указательный и средний) правой руки слагают вместе, а два последних (безымянный и мизинец) прижимают к ладони; крестятся сложенными тремя пальцами. 

2) Двоеперстного (так крестились до XVII в) — два первых пальца (указательный и средний) прижимают друг к другу и вытягивают, немного согнув средний палец, а три остальных (большой, безымянный и мизинец) складывают вместе; крестятся вытянутыми двумя пальцами.

Осеняя себя крестным знамением, сложенные пальцы кла¬дут сначала на лоб — для освящения ума, затем на чрево (живот) — для освящения внутренних чувств, потом на правое и левое плечи — для освящения телесных сил. Опустив руку, совершают поклон. Таким об-разом изображают на себе Голгофский Крест и поклоняются ему.

На грудь нижний конец креста полагать нельзя, так как в этом случае получается перевернутый крест — нижний его конец становится короче верхнего. Крестное знамение надо совершать осмысленно и с молитвенным призыванием  Господа.

Нельзя осенять себя крестным знамением поспешно, небрежно, не касаясь пальцами лба, а лишь делая движение рукой в направлении его. «Проклят, кто дело Господне делает небрежно» (Иер. 48:10).

О тех, которые знаменуют себя всей пятерней, или кланяют¬ся, не окончив еще креста, или махают рукой по воздуху или по груди, святитель Иоанн Златоуст сказал: «Тому неистовому маханию бесы ра­дуются». Напротив, крестное знамение, совершаемое правильно и не-спешно, с верою и благоговением, устрашает бесов, утишает греховные страсти и привлекает Божественную благодать.

В чем заключается смысл крестного знамения?

— Полагаемое на себя или изображаемое на себе движением руки крестное знамение есть молчаливое, но открытое, исповедание веры.

Сложенные вместе три первых пальца выражают веру в Бога Отца, Бога Сына и Бога Духа Святого как Единосущную и Нераздельную Троицу, а два пригнутых к ладони пальца означают, что Сын Божий после сошествия на землю стал Человеком, будучи Богом, то есть это выражает две природы Иисуса Христа — Божественную и человеческую.

Крестное знамение напоминает:

— о том, что Сын Божий положил душу Свою на Кресте, чтобы искупить род человеческий от греха и вечной смерти, поэтому каждый должен стремиться к тому, чтобы полагать душу свою за братьев своих. Иными словами, крестное знамение напоминает о бесконечной любви Божией к роду человеческому и о долге любви каждого человека к Богу и друг к другу;

— во-вторых, о ничтожестве всего временного, тленного и о величии благ, уготованных верующим любовью Распятого за них в Царствии Небесном;

— в-третьих, о единстве всех христиан, искупленных Крестом;

— в-четвертых, о непрестанном благодатном вездеприсутствии Господа и о Его всемогущей силе;

— и, в-пятых, о несомненном исполнении всех обетований Ис-купителя, заключающихся в Евангелии.

Какую силу имеет изображение на себе крестного зна¬мения?

— Крестное знамение дает душе крепость и силу отгонять и по-беждать зло и творить добро. И это, конечно, в том случае, если творят крестное знамение с верой, благоговением и вниманием.

Сила крестного знамения необычайно велика. В житиях святых нередко встречаются рассказы о том, как бесовские чары рассеивались после осенения крестом. Поэтому те, кто крестится небрежно, суетливо и невнимательно, попросту радуют бесов.

Когда надо осенять себя крестным знамением?

— Крестное знамение символизирует призывание имени Божия, и поэтому оно совершается обычно при словах: «Во имя Отца, и Сына, и Святаго Духа» или при любом другом начале молитвы. Также оно символизирует славословие Бога и совершается при словах: «Слава Отцу, и Сыну, и Святому Духу» или при другом каком-либо славословии и в конце молитвы.

Итак, осенять себя крестным знамением следует в начале мо¬литвы, во время молитвы и после ее окончания, а также при приближе¬нии ко всему святому: при входе в храм, при лобызании креста, икон, святых мощей. Верующие крестятся перед началом всякого дела и по¬сле его окончания, перед едой и после еды, перед выходом из дома и при входе в дом, в моменты опасности, в горе, в радости и во многих других ситуациях.

Крестным знамением освящаются все Божественные Таинства, им же совершается освящение и всякой вещи, необходимой для жизни.

Что дать почитать человеку, сомневающемуся в силе крестного знамения?

— В православных магазинах и церковных лавках сегодня не-трудно найти много подходящих книг и брошюр на эту тему.

Можно предложить книгу «Толкование Канона на Воздвижение Честнаго и Животворящаго Креста Господня», творения святого Космы, составленое Никодимом Святогорцем. Перевод с греческого под редак-цией профессора И.Н. Корсунского.

Почему надо носить нательный крест?

—  Православные христиане должны обязательно носить крест, чтобы не отступать от древнейшей христианской традиции. Когда над человеком совершается Таинство Крещения, рукою священника надева-ется крест, и мирская рука не должна дерзать его снимать.

Крест является вещественным свидетельством принадлежности человека к Христовой Церкви. Одновременно он является острым оружием в духовной борьбе: «Назнаменуем животворящий крест и на дверях своих, и на челе, и на персях, и на устах, и на всяком члене своем, и вооружимся этим непобедимым христианским оружием, победителем смерти, надеж¬дой верных, светом для концов земли, оружием, отверзающим рай, низла¬гающим ереси, утверждением веры, великим хранилищем и спасительной похвалой православных. Сие оружие будем, христиане, носить при себе во всяком месте, и днем, и ночью, во всякий час и во всякую минуту. Без него не делай ничего; спишь ли, встаешь ли от сна, работаешь, ешь, пьешь, на¬ходишься в пути, плывешь по морю, переходишь реку — украшай все члены свои животворящим крестом, и не приидет к тебе зло, и рана не прибли- жится телеси твоему (Пс. 90:10)» (преподобный Ефрем Сирин).

Смысл ношения на себе креста раскрывается в словах апостола Павла: «Я сораспялся Христу» (Гал. 2:19).

Какой выбрать крестик — золотой или серебряный?

— Не имеет значения, из какого материала изготовлен крест — никаких правил о материале для крестов нет. Очевидно, здесь приемле¬мы и драгоценные металлы, ибо для христианина не может быть ничего дороже креста — отсюда стремление его украсить.

Но главное заключается в том, чтобы крест носить осмысленно, с верой, не снимая.

Можно ли носить неосвященный крестик?

— Можно. Святитель Иоанн Златоуст пишет, что бесы обходят место, где просто две палочки (веточки) упали с дерева и легли крестоо-бразно. Но принято нательные крестики освящать в церкви.

Можно ли носить крестик на цепочке?

— Принципиальной разницы между цепочкой и тесьмой нет. Важно, чтобы крестик прочно держался.

Можно ли носить крестик, который носила сестра, если она купила новый?

— Можно. Крест — это святыня, символ спасения, неважно, кто его носил.

Можно ли на одной цепочке носить крестик и знак зодиака?

-‘ Нательный крест — знак принадлежности к Церкви Христо¬вой, а знаки зодиака, обереги, амулеты — свидетельства о привержен¬ности различным суевериям, поэтому носить их нельзя вообще. «Что общего у света с тьмою? Какое согласие между Христом и велиаром? Или какое соучастие верного с неверным? Какая совместность храма Божия с идолами? Ибо вы храм Бога живаго, как сказал Бог: вселюсь в них и буду ходить в них; и буду их Богом, и они будут Моим народом» (2 Кор. 6:14-16).

Надо ли снимать крест при мытье в бане?

— Крест сопутствует человеку всю жизнь. Можно лишь при не-обходимости заменить его. На операцию или в баню можно надеть на себя освященный деревянный крест.

Человек, который снимает с себя нательный крест или после Крещения вообще его не носит, страдает маловерием и отсутствием на-стоящего церковного сознания. О человеке безнравственном на Руси говорили: «На нем креста нет». Иногда одного взгляда на святой крест бывает достаточно для того, чтобы прояснилась замутненная память, и в душе пробудилась угасшая совесть.

Должны ли православные верующие почитать четырехконечный крест или только восьмиконечный?

— Православная Церковь одинаково почитает как восьмико-нечный, так и четырехконечный крест, как орудие страданий Христа Спасителя. Форма креста — вопрос не догматический, а исторический и эстетический.

Это старообрядцы утверждают, что истинным и животворящим крестом Христовым называется лишь крест восьмиконечный, то есть состоящий из прямого дерева, поперечного дерева, подножия и дощечки с надписью. Четырехконечный же крест не есть истинный Христов, а еретический, латинский.

Но такое учение старообрядцев совершенно несогласно с уче¬нием отцов Церкви, которые ясно свидетельствуют, что четырехконеч¬ный крест есть истинный крест Христов. Так, преподобный Ефрем Си¬рин называет животворящим тот крест, который мы полагаем на себе, значит, четырехконечный. Несправедливо старообрядцы утверждают, что Христос был распят на кресте восьмиконечном, так как известно, что дощечка с надписью «Иисус Назорей Царь Иудейский» была поло¬жена Пилатом после момента распятия. Значит, Спаситель был распят па кресте шестиконечном.

Против старообрядческого мнения о четырехконечном кресте свидетельствуют и вещественные памятники. Так, в Киево-Печерской лавре хранится византийской работы медный четырехконечный крест преподобного Марка Пещерника (XI в.). Под печатью и изображением четырехконечного креста совершаются все таинства. Многие священ¬ники носят на груди не восьмиконечный, а четырехконечный крест. И сами же старообрядцы, когда молятся, изображают на себе крест четырехконечный.

Почитая крест четырехконечный и восьмиконечный, Право-славная Церковь почитает не два креста, а один крест Господень, как например, почитая полное и поясное изображение Христа Спасителя, чтит Одного Спасителя.

Любой крест: четырехконечный, шестиконечный или восьми-конечный, сделанный из дерева, металла или какого-либо другого ма-териала почитается не за внешний вид или материал, а почитается как образ и символ Христова Страдания. «Ибо всякий раз, как где будет зна-мение, там будет и Сам Он» (св. Иоанн Дамаскин).

Как отличить православный крест от католического?

— По церковной традиции православный крест может быть восьмиконечным и четырехконечным; католический — обычно четырех-конечный с более вытянутой вертикальной перекладиной, с изображени¬ем Распятого или без Него. Отличителен и образ Иисуса Христа на нем. На католических крестах с распятием, тело Иисуса Христа изображают тяжело провисающим и с ногами, прибитыми к кресту одним гвоздем. На православных крестах ноги Христа прибиты двумя гвоздями, каждая отдельно. Сверху помещалась табличка с надписью: Иисус Назарянин Царь Иудейский. На православном распятии стоят заглавные славян¬ские буквы: IНЦI, на католическом латинские: INRI (Iesus Nazareus Rex Iudaorum). На обороте православных нательных крестиков по традиции делают надпись «Спаси и сохрани». Эти внешне отличительные формы православных и католических крестов не имеют принципиальной раз¬ницы, являясь отражением разных церковных традиций.

Можно ли поднимать найденный на улице крестик и что с ним делать?

— Найденный на улице крестик обязательно надо поднять, так как это святыня, и она не должна попираться ногами. Найденный кре¬стик можно отнести в Церковь или освятить и носить, если нет своего, или отдать тому, кто будет его носить.

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