The cross is one of the most famous signs in human history. This universal graphic symbol has been identified with Christianity for more than 2 millennia. But its origins date back much further early periods cultural development.

Drawings and other images of crosses appeared in the Stone Age, as evidenced by excavations and studies of primitive sites of ancient tribes.

Later, the cross became common in civilizations that different periods developed in all parts of the planet - European, Asian, African, Australian, American and island.

Why are the most different peoples having original cultures(often never knowing each other at all) used this image?

For what reasons was it not just well-known, but one of the most important mystical signs, even among warring tribes and religions?

Perhaps it’s all about the simplicity of the symbol’s outline, which encourages flights of fancy and creativity. Perhaps its form touches some deep aspects of the human subconscious. There can be many answers.

In any case, over the course of thousands of years, a group of motives has formed that regularly participated in the formation symbolic meanings cross. So, this figure was associated:

with the world tree;

with a person;

with the image of fire and an image of a wooden flint (sticks for extracting a flame by friction): two hands were often associated with flammable sticks, which, in the minds of primitive man, were endowed with feminine and male characteristics;

with a solar sign(crossing rays).

Ancient civilizations

Paleolithic and early Neolithic considered the sun to be their first and main deities and his light shed upon the earth. This is understandable, because it was the sun, rising every morning in the east, that provided normal life of people. It drove away darkness and cold, gave light and warmth. When people mastered fire, which also gave warmth, illuminated, and protected, they began to associate it with the sun.

Many peoples have myths that fire is the son or other close relative of the great luminary. These are, for example, the Indian Agni, the Persian Atar, the ancient Greek Helios and Prometheus, the ancient Roman Vulcan. However, for a long time they did not know how to produce the sacred and so necessary fire.

The first method that became known to people was making fire by rubbing two pieces of dry wood against each other. Probably, sticks made of soft and hard wood were used for this, which were placed crosswise. Drawings of such crosses can be seen on ancient megaliths and tombs. Over time, a more convenient flint was invented: two intersecting dies with a hole on top into which a dry stick was inserted. It was quickly rotated until flames appeared.

This instrument in the form of a cross became the very first graphic symbol of fire and its progenitor, the sun. Subsequently, while improving this tool, the ends of the cross-shaped dies began to be bent to the sides. This is how the Indo-European swastika appeared - a solar sign known to many tribes, denoting at the same time the great cosmos and life itself.

Even after other, easier ways of lighting fire were invented, during sacred actions on altars and in temples the sacrificial flame was allowed to be lit only by rubbing wood on a swastika cross. This was done in Persia, India, Ancient Greece, among the Germanic tribes, among the Scottish Celts and Eastern Slavs. To emphasize that fire and the sun are one element, the cross was often inscribed in a circle or a circle was drawn inside the crosshair. Such signs were found during excavations in the Caucasus, in different regions of Asia and the European part of the continent, and in many African territories.

So, the widespread use of the cross in ancient times is explained by the shape of the tool used to produce flame. The fire carried warmth, was life-giving and deified. Symbolically depicting him and the sun, the cross acquires a sacred, religious meaning. Later, it becomes a sign of new gods - fertility and life-giving forces of nature, which were also associated with life-giving heat and light. In addition, the cross became an attribute of priests and kings as governors heavenly powers on the ground.

The invention of devices for creating flames revolutionized human culture.

Considering the fiery cross (like the flame itself) to be a talisman, it began to be depicted not only on religious buildings, but also on dwellings, decorations, weapons, clothing, utensils, even on gravestones and urns.

Spatial symbolism of the cross

also very old.

It represents the world along with the circle and square. But if geometric figures separate the external and inner space, then the cross is a harmonized Universe. From its center there are directions that indicate the cardinal directions and divide the world (square) into regular sectors. It was in the image and likeness of the cross that many great cities were built.

For example, Rome with its street intersections and later cities with regular divisions into quarter squares. During the Middle Ages, world maps were drawn in the form of a cross with Jerusalem at its center.

However, one of the most sacred spatial correspondences was the correlation of the cross with the World Tree. This image is characteristic of the primary beliefs of almost all peoples of the world. Usually this refers to the cosmic Tree, which was considered the core of the world and organized the world space. The upper kingdom of gods and spirits was associated with its crown, with the trunk - the middle abode of people, with the roots - the underworld, in which evil demonic forces live. Under the shadow of the World Tree, time flows, events, people, and gods change. The tree was often perceived as a source of cosmic vital energy, giving fertility and nourishing life. The fruits of the World Tree gave true knowledge and immortality, and on the leaves were written the fates of everyone who has ever come or will come to this world.

The World Tree played a special role in religions associated with the idea of ​​a dying and resurrecting god, who was crucified on the trunk, died, and then was reborn stronger than before.

This is described in the legends of the Hittites (about the god Telepinu), the Scandinavians (about Odin), the Germans (about Wotan), etc. During holidays associated with agricultural cults, figures of the gods of fertility were hung or painted on pillars and crosses that imitated a tree. They were sacrificed to the Tree so that the land would produce a good harvest. A particularly interesting example of this kind is the pillar of Osiris, which was crowned with a cross. Branches with leaves and an image of a god were carved on the pillar. During the spring agricultural ceremony, this cross was burned by the priests, and its sacred ashes were buried in the ground so that it would bear fruit better. Later, during the era of Roman rule, the belief in the animating power of the cross in the Empire was replaced by a different perception of this sign. The cross became an instrument of torture and shameful death for foreigners and at the same time a symbol of a man with his arms outstretched to the sides, as if on a crucifix.

Cross in Christianity

The Bible also describes a cosmic plant called the Tree of Life and the knowledge of good and evil, growing in the middle of the earthly Paradise. It was his fruit that caused the fall and expulsion of the first people from Eden. In the books of the Church Fathers, the biblical Tree of Life is correlated with a multi-pointed cross and the Savior himself. In addition, in Christianity the cross is called the “life-giving tree.”

The oldest sources claim that it was part of the trunk of the Tree of Eden that was transformed into the passionate cross of Golgotha. John of Damascus literally wrote the following on this occasion: “The Tree of Life, planted by God in Paradise, transformed the cross, because just as through the tree death entered the world, so through the tree life and resurrection must be given to us.”

Thus, the World Tree and the cross that symbolizes it were the most ancient sacred images of life and death, resurrection and immortality. This perception was passed on to Christianity. The cross became central in it sacred symbol faith and the Savior. It personifies above all the holy martyrdom and redemptive crucifixion of Jesus, by whose blood the world was washed and humanity was cleansed from sin.

In addition, the Christian cross is a sign of faith in divine power, the ascension of Jesus, the immortality of the soul and the coming resurrection.

Over time, people have greatly diversified appearance a simple cross. Pre-Christian and Christian symbolism has a huge number of modifications of this sacred image. Here are descriptions of just some of the most famous options.

Ankh - Egyptian looped cross(“with a handle”) It combines a crosshair (life) and a circle (eternity). This is a sign that unites opposites: temporary and eternal, heaven and earth, male and female, life and death, all the elements.

It was also adopted by early Christianity. His images are found in Coptic catacombs and in religious manuscripts of the 1st centuries AD.

Teutonic cross(crosslet) is surmounted by small crosses at each of its ends, which are symbols of the four evangelists. The oblique shape of such a cross symbolizes Christ and adorns the clothes of Orthodox priests.

Greek version- one of the simplest: these are two crossbars of equal size, superimposed on one another. In early Christianity he is also identified with Christ.

In Christianity, the veneration of the cross belongs to Catholics and Orthodox Christians. The symbolic figure adorns the domes of churches, houses, icons and other church paraphernalia. The Orthodox cross is of great importance for believers, emphasizing their endless commitment to religion. No less interesting is the history of the appearance of the symbol, where the variety of forms allows one to reflect the depth of Orthodox culture.

The history and significance of the Orthodox cross

Many people perceive the cross as a symbol of Christianity. Initially, the figure symbolized the murder weapon in the executions of Jews during the times of Ancient Rome. Criminals and Christians who had been persecuted since the reign of Nero were executed in this way. This type of killing was practiced in ancient times by the Phoenicians and migrated through the Carthaginian colonists to the Roman Empire.

When Jesus Christ was crucified on a stake, the attitude towards the sign changed in positive side. The death of the Lord was the atonement for the sins of the human race and the recognition of all nations. His sufferings covered people's debts to the Father God.

Jesus carried a simple crosshair up the mountain, then the foot was attached by the soldiers when it became clear to what level Christ’s feet reached. At the top there was a sign with the inscription: “This is Jesus, King of the Jews,” nailed by order of Pontius Pilate. From that moment on, the eight-pointed shape of the Orthodox cross was born.

Any believer, seeing the holy crucifix, involuntarily thinks about the martyrdom of the Savior, accepted as deliverance from the eternal death of mankind after the fall of Adam and Eve. The Orthodox cross carries an emotional and spiritual load, the image of which appears to the inner gaze of the believer. As Saint Justin stated: “The cross is great symbol the power and authority of Christ." In Greek, "symbol" means "connection" or manifestation of an invisible reality through naturalness.

The inculcation of symbolic images became difficult during the time of the Jews with the emergence of the New Testament church in Palestine. At that time adherence to traditions was revered and images considered as idolatry were prohibited. As the number of Christians increased, the influence of the Jewish worldview decreased. In the first centuries after the execution of the Lord, followers of Christianity were persecuted and performed rituals in secret. The oppressed situation, the lack of protection of the state and the church directly affected the symbolism and worship.

Symbols reflected the dogmas and formulas of the Sacraments, contributed to the expression of the word and were the sacred language of transmitting faith and defending church teaching. That is why the cross was of great importance for Christians, symbolizing the victory of good over evil and bestowing eternal light of life over the darkness of hell.

How the cross is depicted: features of external manifestation

Exist various options crucifix marks where you can see simple shapes with straight lines or complex geometric shapes, complemented by a variety of symbolism. The religious load of all structures is the same, only the external design differs.

In the Mediterranean eastern countries, Russia, and eastern Europe, they adhere to the eight-pointed form of the crucifix - the Orthodox one. Its other name is “The Cross of St. Lazarus.”

The crosshair consists of a small upper crossbar, a large lower crossbar and an inclined foot. The vertical crossbar, located at the bottom of the pillar, was intended to support the feet of Christ. The direction of the crossbar's tilt does not change: the right end is higher than the left. This situation means that on the day Last Judgment the righteous will rise right hand, and sinners are on the left. The kingdom of heaven is given to the righteous, as evidenced by the right corner raised upward. Sinners are cast into the depths of hell - the left end indicates.

For Orthodox symbols The monogram is characteristically inscribed mainly at the ends of the middle crosshair - IC and XC, indicating the name of Jesus Christ. Moreover, the inscriptions are located under the middle crossbar - “Son of God”, then in Greek NIKA - translated as “winner”.

The small crossbar contains an inscription with a tablet made by order of Pontius Pilate, and contains the abbreviation Inzi (ІНЦІ - in Orthodoxy), and Inri (INRI - in Catholicism), - this is how the words “Jesus the Nazarene King of the Jews” are designated. The eight-pointed display conveys with great certainty the instrument of Jesus’ death.

Rules of construction: proportions and sizes

Classic version of the eight-pointed crosshair is built in the correct harmonious proportion, which consists in the fact that everything embodied by the Creator is perfect. The construction is based on the law of the golden ratio, which is based on the perfection of the human body and sounds like this: the result of dividing the height of a person by the distance from the navel to the feet is 1.618, and coincides with the result obtained from dividing the height by the distance from the navel to the top of the head. A similar ratio of proportions is contained in many things, including the Christian cross, the photo of which is an example of construction according to the law of the golden ratio.

The drawn crucifix fits into a rectangle, its sides are adjusted to the rules of the golden ratio - height divided by width equals 1.618. Another feature is that the span of a person’s arms is equal to his height, so a figure with outstretched arms is harmoniously contained in a square. Thus, the size of the middle intersection corresponds to the span of the Savior’s arms and is equal to the distance from the crossbar to the beveled foot and is characteristic of the height of Christ. Anyone planning to write a cross or apply a vector pattern should take these rules into account.

Pectoral crosses in Orthodoxy are considered to be those worn under clothing, closer to the body. It is not recommended to display the symbol of faith in public by wearing it over clothing. Church products have an eight-pointed shape. But there are crosses without upper and lower crossbars - four-pointed ones, these are also allowed to be worn.

The canonical version looks like eight-pointed products with or without an image of the Savior in the center. The custom of wearing church crosses made of various materials on the chest arose in the first half of the 4th century. Initially among followers Christian faith It was customary to wear not crosses, but medallions with the image of the Lord.

During periods of persecution from the middle of the 1st century to the beginning of the 4th century, there were martyrs who expressed a desire to suffer for Christ and applied crosshairs to their foreheads. Using their distinctive sign, volunteers were quickly identified and martyred. The formation of the Christian religion introduced the wearing of crucifixes into the custom, and then they were introduced into installation on the roofs of churches.

The variety of forms and types of the cross does not contradict the Christian religion. It is believed that every manifestation of the symbol is a true cross, carrying life-giving power and heavenly beauty. To understand what they are Orthodox crosses, types and meaning, let's look at the main types of design:

In Orthodoxy highest value is paid not so much to the form as to the image on the product. Six-pointed and eight-pointed figures are more common.

Six-pointed Russian Orthodox cross

On a crucifix, the inclined lower crossbar acts as a measuring scale, assessing the life of each person and his internal state. The figure has been used in Rus' since ancient times. The six-pointed worship cross, introduced by Princess Euphrosyne of Polotsk, dates back to 1161. The sign was used in Russian heraldry as part of the coat of arms of the Kherson province. The miraculous power of the crucified Christ lay in the number of its ends.

Eight-pointed cross

The most common type is a symbol of the Orthodox Russian Church. It is called differently - Byzantine. The eight-pointed shape was formed after the act of crucifixion of the Lord; before that, the shape was equilateral. A special feature is the lower foot, in addition to the two upper horizontal ones.

Together with the Creator, two more criminals were executed, one of whom began to mock the Lord, hinting that if Christ is true, then he is obliged to save them. Another condemned man objected to him that they were real criminals, and Jesus was falsely convicted. The defender was on the right hand, so the left end of the foot was raised upward, symbolizing eminence above other criminals. The right side of the crossbar is lowered as a sign of humiliation of the others before the justice of the words of the defender.

Greek cross

Also called "Korsunchik" Old Russian. Traditionally used in Byzantium, it is considered one of the oldest Russian crucifixes. Tradition says that Prince Vladimir was baptized in Korsun, from where he took the crucifix and installed it on the banks of the Dnieper Kievan Rus. The four-pointed image has been preserved to this day in St. Sophia Cathedral Kyiv, where the burial of Prince Yaroslav, the son of St. Vladimir, is carved on a marble slab.

Maltese cross

Refers to the officially accepted symbolic crucifix of the Order of St. John of Jerusalem on the island of Malta. The movement openly opposed Freemasonry, and, according to some information, participated in organizing the murder of Pavel Petrovich, the Russian Emperor who patronized the Maltese. Figuratively, the cross is represented by equilateral rays expanding at the ends. Awarded for military merit and courage.

The figure contains the Greek letter "Gamma" and resembles in appearance the ancient Indian sign of the swastika, meaning the highest being, bliss. First depicted by Christians in the Roman catacombs. It was often used to decorate church utensils, gospels, and was embroidered on the clothes of Byzantine church servants.

The symbol was widespread in the culture of the ancient Iranians and Aryans, and was often found in China and Egypt during the Paleolithic era. The swastika was revered in many areas of the Roman Empire and ancient Slavic pagans. The sign was depicted on rings, jewelry, and rings, signifying fire or the sun. The swastika was adopted by Christianity and many ancient pagan traditions rethought. In Rus', the image of the swastika was used in the decoration of church objects, ornaments and mosaics.

What does the cross on church domes mean?

Domed crosses with a crescent decorated cathedrals since ancient times. One of these was the Cathedral of St. Sophia of Vologda, built in 1570. In the pre-Mongol period, an eight-pointed form of a dome was often found, under the crossbar of which there was a crescent moon turned upside down by its horns.

There are various explanations for such symbolism. The most famous concept is compared to a ship's anchor, which is considered a symbol of salvation. In another version, the moon is symbolized by the font in which the temple is clothed.

The meaning of the month is interpreted in different ways:

• The Bethlehem font that received the infant Christ.
• Eucharistic cup containing the body of Christ.
• Church ship, led by Christ.
• The serpent trampled under the cross and placed at the feet of the Lord.

Many people are concerned about the question - what is the difference between the Catholic cross and the Orthodox one. In fact, it is quite easy to distinguish them. Catholicism has a four-pointed cross, on which the hands and feet of the Savior are crucified with three nails. A similar display appeared in the 3rd century in the Roman catacombs, but still remains popular.

Features:

Over the past millennia, the Orthodox cross has invariably protected the believer, being a talisman against evil visible and invisible forces. The symbol is a reminder of the Lord’s sacrifice for salvation and the manifestation of love for humanity.

The cross is a very ancient symbol. What did it symbolize before the Savior’s death on the cross? Which cross is considered more correct - Orthodox or Catholic four-pointed (“kryzh”). What is the reason for the image of Jesus Christ on the cross with crossed feet for Catholics and separate feet in the Orthodox tradition.

Hieromonk Adrian (Pashin) answers:

In different religious traditions, the cross symbolized different concepts. One of the most common is the meeting of our world with the spiritual world. For the Jewish people, from the moment of Roman rule, the cross, crucifixion was a method of shameful, cruel execution and caused insurmountable fear and horror, but, thanks to Christ the Victor, it became a desired trophy, evoking joyful feelings. Therefore, Saint Hippolytus of Rome, the Apostolic Man, exclaimed: “and the Church has its own trophy over death - this is the Cross of Christ, which it bears on itself,” and Saint Paul, the Apostle of the Languages, wrote in his Epistle: “I wish to boast... only by the cross of our Lord Jesus Christ” (Gal. 6:14).

In the West, the most commonly used now is the four-pointed cross (Fig. 1), which the Old Believers call (for some reason in Polish) “Kryzh Latin” or “Rymski”, which means Roman cross. According to the Gospel, the execution of the cross was spread throughout the Empire by the Romans and, of course, was considered Roman. “And not by the number of trees, not by the number of ends, we venerate the Cross of Christ, but by Christ Himself, whose most holy blood was stained,” says St. Demetrius of Rostov. “And showing miraculous power, any cross does not act by itself, but by the power of Christ crucified on it and by invoking His most holy name.”

Starting from the 3rd century, when similar crosses first appeared in the Roman catacombs, the entire Orthodox East still uses this form of the cross as equal to all others.

The eight-pointed Orthodox cross (Fig. 2) most closely corresponds to the historically accurate form of the cross on which Christ was already crucified, as testified by Tertullian, St. Irenaeus of Lyons, St. Justin the Philosopher and others. “And when Christ the Lord carried the cross on His shoulders, then the cross was still four-pointed; because there was no title or foot on it yet. There was no footstool, because Christ had not yet been raised on the cross and the soldiers, not knowing where Christ’s feet would reach, did not attach a footstool, having finished this already on Golgotha” (St. Demetrius of Rostov). Also, there was no title on the cross before the crucifixion of Christ, because, as the Gospel reports, first “they crucified Him” (John 19:18), and then only “Pilate wrote an inscription and put it on the cross” (John 19:19 ). It was first that the soldiers “who crucified Him” divided “His clothes” by lot (Matthew 27:35), and only then “they placed an inscription over His head, signifying His guilt: This is Jesus, the King of the Jews” (Matthew 27: 37).

Images of the Savior’s crucifixion have also been known since ancient times. Until the 9th century inclusive, Christ was depicted on the cross not only alive, resurrected, but also triumphant (Fig. 3), and only in the 10th century did images of the dead Christ appear (Fig. 4).

Since ancient times, crucifixion crosses, both in the East and in the West, had a crossbar to support the feet of the Crucified One, and His legs were depicted as nailed each separately with its own nail (Fig. 3). The image of Christ with crossed feet nailed to a single nail (Fig. 4) first appeared as an innovation in the West in the second half of the 13th century.

From Orthodox dogma The Cross (or Atonement) undoubtedly implies the idea that the death of the Lord is the ransom of all, the calling of all peoples. Only the cross, unlike other executions, made it possible for Jesus Christ to die with outstretched hands, calling “all the ends of the earth” (Isa. 45:22).

Therefore, in the tradition of Orthodoxy, it is to depict the Savior Almighty precisely as the already Risen Cross-Bearer, holding and calling into His arms the entire universe and carrying on Himself the New Testament altar - the Cross.

And the traditionally Catholic image of the crucifixion, with Christ hanging in his arms, on the contrary, has the task of showing how it all happened, of depicting the dying suffering and death, and not at all what is essentially the eternal Fruit of the Cross - His triumph.

Orthodoxy invariably teaches that suffering is necessary for all sinners for their humble assimilation of the Fruit of redemption - the Holy Spirit sent by the sinless Redeemer, which, out of pride, Catholics do not understand, who through their sinful sufferings seek participation in the sinless, and therefore redemptive Passion of Christ and thereby fall into the crusader heresy "self-rescue".

Among all Christians, only Orthodox and Catholics venerate crosses and icons. They decorate the domes of churches, their houses, and wear them around their necks with crosses.

The reason why a person wears pectoral cross, everyone has their own. Some people pay tribute to fashion in this way, for others the cross is a beautiful piece of jewelry, for others it brings good luck and is used as a talisman. But there are also those for whom the pectoral cross worn at baptism is truly a symbol of their endless faith.

Today, shops and church shops offer a wide variety of crosses of various shapes. However, very often not only parents who are planning to baptize a child, but also sales consultants cannot explain where the Orthodox cross is and where the Catholic one is, although it is, in fact, very simple to distinguish them. IN Catholic tradition- a quadrangular cross with three nails. In Orthodoxy there are four-pointed, six- and eight-pointed crosses, with four nails for the hands and feet.

Cross shape

Four-pointed cross

So, in the West the most common is four-pointed cross. Starting from the 3rd century, when similar crosses first appeared in the Roman catacombs, the entire Orthodox East still uses this form of the cross as equal to all others.

Eight-pointed Orthodox cross

For Orthodoxy, the shape of the cross is not particularly important, much more more attention is paid to what is depicted on it, but the eight-pointed and six-pointed crosses are the most popular.

Eight-pointed Orthodox cross most corresponds to the historically accurate form of the cross on which Christ was already crucified. The Orthodox cross, which is most often used by the Russian and Serbian Orthodox churches, contains, in addition to a large horizontal crossbar, two more. The top one symbolizes the sign on the cross of Christ with the inscription “ Jesus of Nazareth, King of the Jews"(INCI, or INRI in Latin). The lower oblique crossbar - the support for the feet of Jesus Christ symbolizes the “righteous standard” that weighs the sins and virtues of all people. It is believed that it is tilted to the left, symbolizing that the repentant thief, crucified on the right side of Christ, (first) went to heaven, and the thief crucified on the left side, by his blasphemy of Christ, further aggravated his posthumous fate and ended up in hell. The letters IC XC are a christogram symbolizing the name of Jesus Christ.

Saint Demetrius of Rostov writes that “ when Christ the Lord carried the cross on His shoulders, the cross was still four-pointed; because there was no title or foot on it yet. There was no footstool, because Christ had not yet been raised on the cross and the soldiers, not knowing where Christ’s feet would reach, did not attach a footstool, finishing this already on Golgotha". Also, there was no title on the cross before the crucifixion of Christ, because, as the Gospel reports, at first “ crucified Him"(John 19:18), and then only " Pilate wrote an inscription and placed it on the cross"(John 19:19). It was at first that the soldiers divided “His garments” by lot. those who crucified Him"(Matthew 27:35), and only then" they placed an inscription over His head, signifying His guilt: This is Jesus, the King of the Jews"(Matt. 27:37).

Since ancient times, the eight-pointed cross has been considered the most powerful protective tool against various kinds of evil spirits, as well as visible and invisible evil.

Six-pointed cross

Widespread among Orthodox believers, especially in times Ancient Rus', also had six-pointed cross. It also has an inclined crossbar: the lower end symbolizes unrepentant sin, and the upper end symbolizes liberation through repentance.

However, all its strength does not lie in the shape of the cross or the number of ends. The cross is famous for the power of Christ crucified on it, and this is all its symbolism and miraculousness.

The variety of forms of the cross has always been recognized by the Church as quite natural. According to the expression of the Monk Theodore Studite - “ a cross of any form is a true cross"and has unearthly beauty and life-giving power.

« There is no significant difference between the Latin, Catholic, Byzantine, and Orthodox crosses, or between any other crosses used in Christian services. In essence, all crosses are the same, the only differences are in the shape“says Serbian Patriarch Irinej.

Crucifixion

In Catholic and Orthodox Churches Special significance is attached not to the shape of the cross, but to the image of Jesus Christ on it.

Until the 9th century inclusive, Christ was depicted on the cross not only alive, resurrected, but also triumphant, and only in the 10th century did images of the dead Christ appear.

Yes, we know that Christ died on the cross. But we also know that He later resurrected, and that He suffered voluntarily out of love for people: to teach us to take care of the immortal soul; so that we too can be resurrected and live forever. In the Orthodox Crucifixion this Paschal joy is always present. Therefore, on the Orthodox cross, Christ does not die, but freely stretches out his arms, the palms of Jesus are open, as if he wants to hug all humanity, giving them his love and opening the way to eternal life. He is not a dead body, but God, and his whole image speaks of this.

The Orthodox cross has another, smaller one above the main horizontal crossbar, which symbolizes the sign on the cross of Christ indicating the offense. Because Pontius Pilate did not find how to describe the guilt of Christ; the words “ Jesus of Nazareth King of the Jews» in three languages: Greek, Latin and Aramaic. In Latin in Catholicism this inscription looks like INRI, and in Orthodoxy - IHCI(or INHI, “Jesus of Nazareth, King of the Jews”). The lower oblique crossbar symbolizes a support for the legs. It also symbolizes the two thieves crucified to the left and right of Christ. One of them, before his death, repented of his sins, for which he was awarded the Kingdom of Heaven. The other, before his death, blasphemed and reviled his executioners and Christ.

The following inscriptions are placed above the middle crossbar: "IC" "XC"- the name of Jesus Christ; and below it: "NIKA"- Winner.

Greek letters were necessarily written on the cross-shaped halo of the Savior UN, meaning “truly Existent”, because “ God said to Moses: I am who I am"(Ex. 3:14), thereby revealing His name, expressing the originality, eternity and immutability of the being of God.

In addition, the nails with which the Lord was nailed to the cross were kept in Orthodox Byzantium. And it was known for sure that there were four of them, not three. Therefore, on Orthodox crosses, Christ’s feet are nailed with two nails, each separately. The image of Christ with crossed feet nailed to a single nail first appeared as an innovation in the West in the second half of the 13th century.

Orthodox Crucifix Catholic Crucifix

In the Catholic Crucifixion, the image of Christ has naturalistic features. Catholics depict Christ as dead, sometimes with streams of blood on his face, from wounds on his arms, legs and ribs ( stigmata). It reveals all human suffering, the torment that Jesus had to experience. His arms sag under the weight of his body. The image of Christ on the Catholic cross is plausible, but it is image of a dead person man, while there is no hint of the triumph of victory over death. The crucifixion in Orthodoxy symbolizes this triumph. In addition, the Savior's feet are nailed with one nail.

The meaning of the Savior's death on the cross

Emergence christian cross associated with the martyrdom of Jesus Christ, which he accepted on the cross under the forced sentence of Pontius Pilate. Crucifixion was a common method of execution in Ancient Rome, borrowed from the Carthaginians - descendants of Phoenician colonists (it is believed that the crucifix was first used in Phenicia). Thieves were usually sentenced to death on the cross; many early Christians, persecuted since the time of Nero, were also executed in this way.

Roman crucifixion

Before the suffering of Christ, the cross was an instrument of shame and terrible punishment. After His suffering, it became a symbol of the victory of good over evil, life over death, a reminder of the endless God's love, a subject of joy. The incarnate Son of God sanctified the cross with His blood and made it a vehicle of His grace, a source of sanctification for believers.

From the Orthodox dogma of the Cross (or Atonement) undoubtedly follows the idea that the death of the Lord is a ransom for all, the calling of all peoples. Only the cross, unlike other executions, made it possible for Jesus Christ to die with outstretched hands calling “to all the ends of the earth” (Isa. 45:22).

Reading the Gospels, we are convinced that the feat of the cross of the God-man is the central event in His earthly life. With His suffering on the cross, He washed away our sins, covered our debt to God, or, in the language of Scripture, “redeemed” (ransomed) us. The incomprehensible secret of the infinite truth and love of God is hidden in Calvary.

The Son of God voluntarily took upon himself the guilt of all people and suffered for it a shameful and painful death on the cross; then on the third day he rose again as the conqueror of hell and death.

Why was such a terrible Sacrifice needed to cleanse the sins of mankind, and was it possible to save people in another, less painful way?

The Christian teaching about the death of the God-man on the cross is often a “stumbling block” for people with already established religious and philosophical concepts. Like many Jews and people Greek culture Apostolic times seemed contradictory to the statement that the omnipotent and eternal God descended to earth in the form of a mortal man, voluntarily endured beatings, spitting and shameful death, that this feat could bring spiritual benefit to humanity. " This is impossible!“- some objected; " It is not necessary!"- others stated.

St. Apostle Paul in his letter to the Corinthians says: “ Christ sent me not to baptize, but to preach the gospel, not in the wisdom of the word, so as not to make the cross of Christ abolish. For the word about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: I will destroy the wisdom of the wise, and destroy the understanding of the prudent. Where is the sage? where is the scribe? where is the questioner of this century? Has not God turned the wisdom of this world into foolishness? For when the world through its wisdom did not know God in the wisdom of God, it pleased God through the foolishness of preaching to save those who believe. For both the Jews demand miracles, and the Greeks seek wisdom; and we preach Christ crucified, for the Jews a stumbling block, and for the Greeks foolishness, but for those who are called, Jews and Greeks, Christ, the power of God and God's wisdom "(1 Cor. 1:17-24).

In other words, the apostle explained that what in Christianity was perceived by some as temptation and madness, is in fact a matter of the greatest Divine wisdom and omnipotence. The truth of the atoning death and resurrection of the Savior is the foundation for many other Christian truths, for example, about the sanctification of believers, about the sacraments, about the meaning of suffering, about virtues, about feat, about the purpose of life, about the upcoming judgment and resurrection of the dead and others.

At the same time, the atoning death of Christ, being an event inexplicable in terms of earthly logic and even “tempting for those who are perishing,” has a regenerating power that the believing heart feels and strives for. Renewed and warmed by this spiritual power, both the last slaves and the most powerful kings bowed in awe before Calvary; both dark ignoramuses and the greatest scientists. After the descent of the Holy Spirit, the apostles personal experience They were convinced of the great spiritual benefits that the atoning death and resurrection of the Savior brought them, and they shared this experience with their disciples.

(The mystery of the redemption of mankind is closely connected with a number of important religious and psychological factors. Therefore, to understand the mystery of redemption it is necessary:

a) understand what actually constitutes the sinful damage of a person and the weakening of his will to resist evil;

b) we must understand how the devil’s will, thanks to sin, gained the opportunity to influence and even captivate the human will;

c) we need to understand the mysterious power of love, its ability to positively influence a person and ennoble him. At the same time, if love most of all reveals itself in sacrificial service to one’s neighbor, then there is no doubt that giving one’s life for him is the highest manifestation of love;

d) from understanding strength human love one must rise to an understanding of the power of Divine love and how it penetrates the soul of a believer and transforms his inner world;

e) in addition, in the atoning death of the Savior there is a side that goes beyond human world, namely: On the cross there was a battle between God and the proud Dennitsa, in which God, hiding under the guise of weak flesh, emerged victorious. The details of this spiritual battle and Divine victory remain a mystery to us. Even Angels, according to St. Peter, do not fully understand the mystery of redemption (1 Peter 1:12). She is a sealed book that only the Lamb of God could open (Rev. 5:1-7)).

In Orthodox asceticism there is such a concept as bearing one’s cross, that is, patiently fulfilling Christian commandments throughout the life of a Christian. All difficulties, both external and internal, are called “cross.” Everyone carries their own cross in life. The Lord said this about the need for personal achievement: “ He who does not take up his cross (deviates from the feat) and follows Me (calls himself a Christian) is unworthy of Me"(Matthew 10:38).

« The cross is the guardian of the entire universe. The cross is the beauty of the Church, the cross of kings is the power, the cross is the affirmation of the faithful, the cross is the glory of an angel, the cross is a plague of demons", states absolute Truth luminaries of the Feast of the Exaltation of the Life-Giving Cross.

The motives for the outrageous desecration and blasphemy of the Holy Cross by conscious cross-haters and crusaders are quite understandable. But when we see Christians drawn into this vile business, it is all the more impossible to remain silent, for - according to the words of St. Basil the Great - “God is betrayed by silence”!

Differences between Catholic and Orthodox crosses

Thus, there are the following differences between the Catholic cross and the Orthodox one:

Catholic cross Orthodox cross

1. Orthodox cross most often has an eight-pointed or six-pointed shape. Catholic cross- four-pointed.
2. Words on a sign on the crosses are the same, only written on different languages: Latin INRI(in the case of the Catholic cross) and Slavic-Russian IHCI(on the Orthodox cross).
3. Another fundamental position is position of the feet on the Crucifix and number of nails. The feet of Jesus Christ are placed together on a Catholic Crucifix, and each is nailed separately on an Orthodox cross.
4. What is different is image of the Savior on the cross. The Orthodox cross depicts God, who opened the path to eternal life, while the Catholic cross depicts a man experiencing torment.

Material prepared by Sergey Shulyak

Andreevsky. “The earthly feat of the apostle ended in Greece, in the city of Patras. The governor of the city imprisoned him, then ordered him to be severely beaten and finally condemned him to death on the cross, and so that the suffering on the cross would continue as long as possible, he ordered not to be nailed, but to be tied to it with ropes. Apostle Andrew hung on the cross for a long time. The servants of the governor of Egeat wanted to remove Andrei from the cross, but he offered a prayer to God and died in peace. His relics rest in the Italian city of Amalfi, and the honest head is in Rome.” His cross, although eaten away by woodworms, was preserved in Greece - to this day.

The shape of the St. Andrew's cross differs from the usual multiplication sign (x) in its unequal angles (X). Which changes the semantic meaning of words from “equilateral multiplication” to “scalene multiplication.” Moreover, the two sides interact narrowly, but sharply. And the other two sides, widely but slowly, corresponding to the names of the angles. By changing the position of the cross, you can change the pairing of action: make the acute interaction of the top and bottom leisurely, and the leisurely interaction of the sides become sharp (><). Имя «Андрей», в переводе с греческого языка, несет значение «мужественный, храбрец» . Связь слова с формой легче определить по записи, чем по устной речи. Слова «андреевский крест», говорят только об особой форме (типе/строении) креста. Слова «Андреевский крест», говорят о форме и ее содержании - «умножение мужеством». Этому определению более всего соответствуют дополнения цветом, т.е. в каком качестве оно проявлено. Например: «чистотой мужества, чистым мужеством» - белый крест, «живой кровью» - красный, и т.д. Слова «крест Св. Андрея» предполагают его присутствие, т.е. «андреевский крест» + «лицо/тело человека». Возможен и крест - «умножителя» христианских земель.

Antonievsky. The Greek "tau" comes from the Phoenician letter "tau", which was X-shaped and meant "mark, sign". In biblical times, since this symbol was the last letter of the Hebrew script, the T came to signify the end of the world, and also served as the sign of Cain, the sign of salvation for the Israelites standing at the door to defend their homes when the Angel of Death passed through Egypt to "destroy all the firstborn in this country; this made the mark a general sign of protection. In Christian churches its name is the cross of St. Anthony.

The “Epistle of Barnabas” contains an excerpt from the book of the prophet Ezekiel, where a T-shaped cross is depicted as a symbol of righteousness: “And the Lord said to him: go through the middle of the city, in the middle of Jerusalem, and on the foreheads of the people mourning, sighing for all the abominations that are being committed in the midst of it , make a sign." Here the word “sign” translates the name of the letter of the Hebrew alphabet “tav” (i.e. the literal translation would be: “make tav”) , corresponding to the Greek and Latin letter T. Tertullian also writes: “The Greek letter is tau, and our Latin T is the image of the cross.” According to legend, Saint Anthony wore a tau cross on his clothes. Saint Zeno, bishop of the city of Verona, placed a T-shaped cross on the roof of the basilica he built in 362. Tt comes from the last letter of the ancient Semitic alphabet taw (this word meant “mark” or “sign”). When the Greeks borrowed this letter, they called it "tau". The Romans adopted a form from the Etruscans, where a horizontal line was placed at the very top. Among the Phoenicians, the cross, in the form of the Hebrew letter "tav", was a symbol of the sun god. His image is found both in Phoenician temples and on Phoenician coins.

From the above texts it is quite clear that we are talking about cross and its initial form: the Hebrew letter "tav". Any figure that consists of two straight lines but does not have a visible intersection (like a T or G) cannot be considered cross. This is so obvious that it does not require any proof. It remains to check the structure of the ancient letters, whether they were in shape - crosses? In the Mosaic of Alphabets, the North Semitic "tav" appears as a modern plus sign (+). The Phoenician "tav", in two forms: as the modern sign for "multiplication" (×) and as the "Latin cross". That is, the words “cross” and “tav” are equal and interchangeable, and the Greek and Latin letter T, k cross have no relation.

Armenian. Khachkars (Armenian khachkar - cross-stone) Armenian medieval monuments (common in the 9th-17th centuries); vertically placed stone slabs (0.5 - 3 m high), covered with ornamental carvings with an image of a cross in the center. Khachkar (“cross-stone”) on a tower at the central gate of the fortress in Sudak. It bears the name Surb-Khach (“Holy Cross”).

To date, the only, most complete and Russian-language work on the history of Armenian crosses is the photo album “Khachkars”, which has neither a date nor a place of manufacture - “a child of perestroika in the 90s.” Based on the dates given in the album, the original structure of the cross is easily revealed. From the 5th to the 9th centuries, these are equal-sided crosses with an elongated lower part, with sides radiating from the center to bifurcating edges that end in small balls (the common shape of Coptic and Byzantine crosses). The basis of the Armenian cross was the second form - with an elongated lower side (Byzantine). To this day, the appearance of the Armenian cross has changed so much from its original basis that it allows us to speak not only of its independent and recognizable form, but also of an independent (albeit not described in the literature) form. school of the cross, which was written on stones for 1500 years.

Literal. The name "Chi-Rho", which is now usually called this mystical sign, is a name of very late origin. It appeared in the 16th century and comes from Baronius. Until that time, it was assumed that this sign was formed from the Latin letter P, replacing the word PRO, and a cross, denoting Christ, so that the oblique cross with a handle and the Greek cross with a handle were called “pro Christo”. In Rome they were convinced that this always designated the grave of some martyr, i.e. person injured for Christ. “A monogram formed by the Greek letters X (chi) and P (rho) - the first letters of the name Christ - adopted by early Christians as a symbol of Christianity and very often found in ancient Christian art, starting from the 4th century, on sarcophagi, Eucharistic vessels and lamps . In itself, it existed much earlier as an abbreviation of the Greek word chrestos (promising happiness) and served as a symbol of a good omen" . ... the symbol “Chi-Rho” was a sign of good omen among the Greeks for a long time, since it was an abbreviated form of the wordchrestos , "auspicious". Word Chrestos, as we have already said, has several meanings. It can be applied to both God and man. In the first sense we find it in the Gospel of Luke (6:35), where it means “merciful” and “benevolent.” In the second sense we find it in Clementius of Alexandria, where it simply means a good person... “Everyone who believes inChrest(a good person), also Christians, good people (as they are called)" . Chirography means good writing of letters, calligraphy.

Calligraphy is the art of beautiful and clear writing; the word comes from the Greek callos, “beauty”; it is opposed to kakography (from the Greek kakos, “bad”) - bad, illegible image of letters .

Letter crosses, monograms and monograms (Polish = knots) are quite easy to distinguish from each other. Letter crosses consist of two letters, one of which necessarily intersects the other at a right angle, as in the “+” sign. IN monograms letters are combined by simply superimposing one letter on top of another. Merging two (three) letters into one form when one and the same line(Greek mono + gram) is a necessary part for each letter. Monograms- this is the usual superposition of two or more whole letters that do not have common parts, sometimes offset in relation to each other, having different slopes, etc.

This combination got its name because the lines of one letter pass either above or below the lines of the other letter, forming a visible connection (knot). The meaning of the letters o is determined by the language (alphabet) of the people using it. If in Greek the word “hiro” (good, kind) can be expressed by the sound of two letters - Chi and Rho, then in Latin these letters take on a local sound - Pi and Ka, forming “pro Kristo” (for Christ), and in In Russian, the letters eR and Ha take on the meaning: “The Nativity of Christ.”

Greek. The square red flag of Switzerland features a white cross. The history of the flag goes back to the distant past, during the Crusades. In ancient chronicles there is mention that already in 1339, under this flag, the militia of the Swiss cantons set out from Bern against the hated Habsburg troops. We see the same cross on the Greek flag. The country's first national flag, approved in 1822, was a red banner with a white cross. In 1833, red was replaced by blue. Subsequently, the country changed its flag several times, but the cross always remained on it - a symbol of the country of ancient Christianity.

From the above passage it is clear that the cross received its name not for the flag tradition, which is young even in relation to the Swiss flag (almost 500 years younger), but for the widespread use of this type of cross in the church life of Greece before other Christians. This is reflected in the name of church clothing, decorated with many crosses - polystaurium (poly/many + stavros/cross), which is used by the priests of the main (earliest, first) Christian churches. Russian Orthodoxy, which adopted the Greek rite, preserves this tradition.

Georgian.“...The Blessed Virgin, handing Nina a cross woven from grape vines, said: “Take this cross. He will be a shield and a fence for you against all visible and invisible enemies...” Having awakened and seeing a wonderful cross in her hands, Saint Nina began to kiss it with tears of joy and delight; then she tied him with her hair and went to her uncle, the patriarch.” Saving the shrine from the invasion of enemies. “Metropolitan Georgian Roman, leaving Georgia for Russia in 1749, secretsHe took Nina’s cross with him and presented it to Tsarevich Bakar Vakhtangovich, who was then living in Moscow. /.../ The grandson of the above-mentioned Bakar, Prince Georgy Alexandrovich, presented Nina’s cross in 1801 to Emperor Alexander Pavlovich, who was pleased to return this great shrine to Georgia again. From that time until now, this symbol of the apostolic labors of St. Nina has been preserved in the Tiflis Zion Cathedral, near the northern gate of the altar in a silver-bound ark.” .

The Georgian cross, in its form, is not “canonical” (i.e. completely straight), because the horizontal crossbar is bent. This structural feature makes it unique and easily recognizable. From its history it is clear that it is not associated with the “historical” cross of the torment of Jesus Christ, but, nevertheless, belongs to the type of “bound cross” (Latin - crux comissa). In this regard, the motive for the use by the Catholic Church and Pope John Paul II of the form of the Georgian cross, as crucifix bases- incomprehensible and offensive (in church language this is blasphemy). In Russian Orthodoxy, the form of the Georgian cross is not found as an independent form.

Egyptian.(Ancient Egyptian. “ankh” - life) Popular occult-magical symbol, sometimes also called "crux ansata" (Latin, "cross with a loop"). It originates from the ancient Egyptian hieroglyph for the word “life”, which, in turn, comes from an ancient sacred symbol with the same meaning (or from a stylized image of a man with his arms outstretched). According to G. d'Alviella, the ankh has the shape of an ancient instrument used to measure the water level in the Nile.

A feature of the structure of the Egyptian “cross of life” is the sphere of purity (empty loop), which changes its meaning depending on its location: the pure content of the head or the pure interaction of the head and heart. A cross based on it is found in Western Christianity, but is not found in the Russian Orthodox tradition.

Celtic.“This cross, which appeared in Ireland before the 8th century, may be derived from the Chi-Rho. The circle symbolizes both the sun and eternity. Often this cross is decorated with carved figures, animals and biblical scenes, such as the Fall of man or the sacrifice of Isaac." “The combination of a cross and a circle, in which the crossbars of the cross extend beyond the circle, as in the “Irish high cross,” is called the Questen cross or, in short, Queste (English queste - quest) and denotes the search for knightly adventures as trials.

A feature of the structure of Celtic crosses is the almost constant combination elongated cross and the crosshair surrounding it, circle. Changing the size and ratio of parts can change the overall appearance of the Celtic cross, but not “beyond recognition.” The most common cross shape: wide smooth a circle having a width equal to one of the sides and passing through the centers of the sides of the elongated cross. The feature that gave this cross its name lies not so much in the existing circle, but in the special pattern (ornament) applied to its surface. In Russian Orthodoxy there are crosses with circles, but with a different type of surface.

Konstantinovsky.“One afternoon, when the sun began to lean towards the west,” said the king, “I saw with my own eyes the sign of the cross made of light and lying in the sun with the inscription: “Hereby conquer.” “The main source from which Byzantine, Western European and Russian authors drew information about Constantine was the work of the Bishop of Caesarea Eusebius “Vita Constantinae”. In this work, Constantine is portrayed as an example of a true Christian and it is said that before the battle with the pretender to the throne Maxentius, an image of the “Cross of the Lord” depicted by the stars appeared to him in the afternoon, shining more than the sun, with the inscription “In hoc signo vinces” (With this banner you will conquer).” The inscription on the ensign of the 17th century: “The image of the Cross that appeared in Heaven” “To the Blessed” “Tsar Constantine” “And it was said to be” “To be” “To Constantine! Hereby defeat the enemy!” . “Look at the stars of heaven, and every day you will see among them the sign of the cross, formed by the combination of stars.” Essay Vv. “To worship the honorable tree,” attributed to St. John Chrysostom.

Among the various signs considered to be the “cross of Constantine”, one can also find the image of stars arranged in the form of an equilateral cross. It is difficult to confuse such a sign with some other form of cross. This feature did not go unnoticed on Russian soil, which was reflected on military banners, giving them their own meaning of “victorious” (i.e. with the obligatory inscription: “By this victory!” on crosses of various types). And on the church (dome) cross, giving it the meaning of “permanence”, because name Konstantin - “solid, constant” (lat.). In this regard, all “Constantine” crosses are divided into three main types. 1) Victorious - i.e. crosses of different types, but with an inscription. 2) Victorious constancy - “crosses” made up of stars and with an inscription. 3) Permanence - “crosses” of stars and without an inscription.

Latin.“The Latin cross is the most common Christian religious symbol in the Western world. According to tradition, it is believed that it was from this cross that Christ was taken down, hence its other name - the cross of the Crucifixion; its other names are the cross of the West, the cross of Life, the cross of Suffering, crux immissa. The cross is usually untreated wood, but is sometimes overlaid with gold to symbolize glory, or with red spots (the blood of Christ) on green (the Tree of Life). This form, so similar to a man with outstretched arms, symbolized God in Greece and China long before the advent of Christianity; The cross rising from the heart symbolized kindness among the Egyptians.”

The rectilinear cross, repeating the proportionality of the human body, was called “Latin” after the ecclesiastical language of the Catholic Church - Latin. Another type of the same cross is with three equal upper parts. Similar crosses, but “not rectilinear” in their surface, are not “Latin”. Russian Old Believers, who recognized that the only correct cross was the Russian eight-pointed one, with an inclined lower crossbar and necessarily accompanied by a spear and a cane with a sponge, refused to recognize the cross as the “Latin kryzh” (i.e., “Latin cross”). But... we did not escape this form of the cross, because... on it, as on ideas of other forms, a “correct cross” was depicted.

Maltese.“The Maltese cross is also known as the “eight-pointed cross.” The white cross of this form on a black background was from the very beginning the emblem of the military and religious "Order of Hospitallers", also called "Johannites", who devoted themselves to the task of liberating the Holy Land from Muslims during the Crusades (1095 - 1272). Expelled in 1291, they moved their headquarters to Rhodes (in 1310) and later to Malta (in 1529) - hence the name." Four “arrows” meeting at one point are undoubtedly a cruciform (cruciform) figure, but not a “cross”. The meaning of the figure: pure (white) aspirations (arrows) folding (+) at this point (here - the island of Malta). The sign got its name from the name of the island. Other common crosses that have endings similar to dovetails, but are “crosses”, cannot be called “Maltese” to avoid mistakes. In Russian Orthodoxy such a sign is not found. But the dome of the Church of the Mother of God on the island of Malta is decorated with a cross of this type.

Novgorod. Ancient Russian crosses, described by Professor I.A. Shlyapkin, according to their structure, belong to the “cross in a circle” type. But, developing independently, by the 15th century the shape of the Novgorod crosses changed to the form of a “round cross”, i.e. in some cases the “cross” can only be guessed. This form of crosses is not the main or widespread in other lands and religions, which allows us to speak of the ancient Russian cross as a special form of the cross - “Novgorod”.

St. Peter.“Having taken the condemned, the soldiers led them to the place of execution; They spared Clement, as a relative of the king, and released him; Herodion and Olympus, who came to Rome with the Apostle Peter, along with many believers, were killed with the sword. Saint Peter prayed to his crucifiers to crucify him upside down, thereby honoring his Lord, who was crucified on the cross by will - he did not want to be like Him in the image of the crucifixion, wanting to bow his head at His feet.” It cannot be said that the shape of the cross of St. Petra is widely used in Christian churches. However, some examples can be found in Russian Orthodoxy. A clear sign of the main crosshair of the cross is the intersection of the two largest (in length) parts of the cross. If the intersection passes below the middle (center) of the vertical part of the cross, then this is the cross of St. Petra. The same cross is formed during the sign of the cross of a Christian, about which it is said:

“With three joined fingers we touch the forehead, the chest, the right and then the left shoulder, depicting the Cross on ourselves...”. With such a simple movement, every Orthodox person likens himself not to Christ, but to Peter - one of the stones that build the church (Greek “Peter” - “stone”). A cross like this on the top of a Christian temple means that Christ is the (corner) stone of the Church.

Polotsk.“...and in other princely families of that time personalities appeared who surprised their contemporaries with their piety and holiness of life. Among them is the Venerable Princess Euphrosyne, in the world Predislava, the granddaughter of the sovereign prince of Polotsk Vseslav Bryachislavich. Her father, Svyatoslav - George, was the youngest of the seven sons of Prince Vseslav. /…/ Jealous for the splendor of the house of God, blessed Euphrosyne, instead of a dilapidated wooden church, built (around 1160) a stone church of the Savior in her monastery, which has survived to this day, and prepared a precious altar cross for the new church.”

“The cross of St. Euphrosyne is six-pointed. Its length is 11 3/8 inches; the upper crossbar, or titlo, is 3 inches, the bottom is 4 5/8 inches. The entire cross is covered with gold and silver gilded sheets, on which there are many decorations, skillfully made from small mussia (mosaics), and 19 small images (one is lost). Inside the cross are placed: part of the life-giving tree, a stone from the Holy Sepulcher and the Virgin Mary and several particles of holy relics. From the side inscription inscribed around the entire cross, it is clear that the cross was added to the Church of the Savior by St. Euphrosyne in 6669 (1161) and the cost of the cross, in addition to the shrine contained in it, was 140 hryvnia, i.e. about 1,400 current silver rubles."

To the above we can add only a small touch: on the modern heraldic (drawn on a shield) coat of arms of Belarus, we see a cross of this type.