The Sign of the Cross

The Sign of the Cross is a simple religious act, which is so universal and so frequently practiced during the course of the day. We all make this holy sign, but hardly many of us give any thought to the mysteries it signifies. The sign of the Cross follows a believer everywhere. The sign of the Cross of Christ sanctifies all and everything, so when a believer makes this sign over himself it brings him closer to salvation.[1]

St. Cyril of Jerusalem says: “Let us not then be ashamed to confess the Crucified. Let the Cross be our seal made with boldness by our fingers on our brow and in 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 awake; when we are on the way and when we are still. Great is that preservative; it is without price, for the poor's sake; without toil, for the sick, since its grace is from God. It is the Sign of the faithful, and the dread of evils; for He has triumphed over them in it, having made a mockery of them openly; for when they see the Cross, they are reminded of the Crucified; they are afraid of Him, Who has bruised the heads of the dragon. Despise not the Seal, because of the freeness of the Gift; but for this rather honor thy Benefactor”.[2]

St. John Chrysostom wrote: “never leave home without making the sign of the cross”.[3] Tertullian recounts, “In all our travels in all our coming in and going out, in putting on our shoes, at the bath, at the table we mark our foreheads with the sign of the cross”.[4] This sign or mark on the forehead of consecration to Christ has an antecedent in Ezekiel’s prophetic vision of judgment, in which the Lord commands that a “mark be set upon the foreheads” of the Israelites who cry out against the evil which surrounds them, so that by this mark God’s people were identified as belonging to Him and saved from annihilation [Ezekiel: 9:4-6]. Other biblical references to “sealing” God’s people with a sign on their heads are found in Revelation 7:4, 9:4.[5]

The origins of the sign are unknown; “our information is sparse because this ancient practice emerged naturally, as something that made sense to most Christians”.[6] The earliest descriptions, such as Tertullian’s, indicate that the cross was made with one finger—probably the thumb—on the forehead in the shape of a Hebrew T or a Greek X, letters that stood for names of God and Christ. Presumably, early Christians were taking their cues from passages in Genesis 4:15, Ezekiel 9:4, and Revelation 14:1 and 22:4 that describe a mark on the forehead as a sign of God's claim on a person. The similarities among the shapes of T, X, and the cross were noted by early writers, but it wasn’t until the fourth century that the cross became a symbol of pride, of worship, and of Christian identity. By then, Augustine declared, “What else is the sign of Christ but the cross of Christ?” and advised that “the sign be applied … to the foreheads of believers”.[7]

Crossing one’s self recalls this seal, and the invocation that is said while making this holy sign calls on our God -- the Father, His Son, and the Holy Ghost -- and is a sign of our of belief; it is both a “mini-creed” that asserts our belief in the Trinitarian God, and a prayer that invokes the Holy Trinity.[8] With the Sign, we send a visible sign to the world as St. Ephrem the Syrians says: “Mark all your actions with the sign of the life giving Cross. Do not go out from the door of your house till you have signed yourself with the Cross. Do not neglect that sign whether in eating or drinking or going to sleep, or in the home or going on a journey. There is no habit to be compared with it. Let it be a protecting wall round all your conduct, and teach it to your children that they may earnestly learn the custom”.[9] Because of what the Sign indicates -- the very Cross of our salvation -- Satan hates it, and our using it makes demons flee.

The Sign of the Cross is made by holding the thumb, index finger, middle finger of the right hand together (signifying the Trinity) while tucking the ring finger and little finger (signifying the two natures of Christ) toward the palm. The sign of the Cross is made by touching the hand sequentially to the forehead, lower chest or navel area, and both shoulders, accompanied by the Trinitarian formula: at the forehead: In the name of the Father; at the stomach or heart: and of the Son; across the shoulders: and of the Holy Spirit; and finally: Amen. Today, Western Christians and the Oriental Orthodox touch the left shoulder before the right. Orthodox Christians use the right-to-left movement.

There are several interpretations; according to Church Fathers the forehead symbolizes Heaven; the stomach, the earth; the shoulders, the place and sign of power. Also, the hand to the forehead may be seen as a prayer to the Father for wisdom; the hand to the stomach as a prayer to the Son who became incarnate; and the hand to the shoulders as a prayer to the Holy Spirit. The fingers put together first touch the forehead — to sanctify the mind, then — the belly near the solar plexus — for sanctification of feelings, then to the right and finally to the left shoulder — to sanctify one’s bodily strength.[10]

The right cross, practiced by Eastern Orthodox believers, symbolizes how “Christ descended from the heavens to the earth, and from the Jews (right) He passed to the Gentiles (left)”, according to Pope Innocent III. In Oriental Orthodox and Roman Catholic practice, the left cross has become standard, showing, (in one of many interpretations) that the believer hopes to be not on Christ’s left—with the goats, as in Jesus’ parable—at the day of judgment, but on Christ’s right. The difference between the Latin and the Greek customs is that the right side is associated with holiness, and the heart (on the left) with the spirit, so that those who, in mentioning the Holy Spirit, used the Latin phrase “Spiritus Sancti” (noun before adjective) touched left before right, while those who said, in Greek, “τοῦ Ἁγίου Πνεύματος” – tou agiou pneumatos – (adjective before noun) did the opposite.[11]

Chrysostom admonishes: “You should not just trace the cross with your finger, but you should do it in faith”.[12] The sign of the cross is “a simple gesture and … a simple prayer”.[13]






[1] Very Rev. Canon Howe, “Sign of the Cross” in The Catechist, 1898.

[2] J.W. Drijvers, Cyril of Jerusalem: Bishop and City, (Brill, 2004).

[3] Rev. William Seymour, The Cross in Tradition, History, and Art, (Putnam Sons. Ltd., 1898). Also refer to Bert Ghezzi, The Sign of the Cross: Recovering the Power of the Ancient Prayer, (Loyola Press, 2006).

[4] Ibid.

[5] Andreas Andreopoulos, The Sign of the Cross: The Gesture, the Mystery, the History, (Paraclete Press, 2006).

[6] Ibid.

[7] Allan D. Fitzgerald, Augustine through the Ages: An Encyclopedia, (Eerdmens Publishing Press, 2009).

[8] Andreas Andreopoulos, The Sign of the Cross: The Gesture, the Mystery, the History, (Paraclete Press, 2006).

[9] Kees, den Biesen, Simple and Bold: Ephrem’s Art of Symbolic Thought, (Gorgias Press, 2006).

[10] Bert Ghezzi, The Sign of the Cross: Recovering the Power of the Ancient Prayer, (Loyola Press, 2006).

[11] Andreas Andreopoulos, The Sign of the Cross: The Gesture, the Mystery, the History, (Paraclete Press, 2006).

[12] Rev. William Seymour, The Cross in Tradition, History, and Art, (Putnam Sons. Ltd., 1898).

[13] Bert Ghezzi, The Sign of the Cross: Recovering the Power of the Ancient Prayer, (Loyola Press, 2006).

Feast of the Exaltation of the Salvific and Life Giving Cross

Velum shathrukalle ninaal njangal halleluiah…
Dveshikale medhichedum nin naamathil
Varikallil ninnum kathengale nee halleluiah…
Shathrukalle lejipichu (Kukliyon of the Cross)

“The sayings of the prophets foretold the holy Wood, whereby Adam was set free from the ancient curse of death. And today, at the Exaltation of the Cross, all creation raises its voice, asking of God plenteous mercy. O Master, who alone art boundless in compassion, be our atonement and save our souls!" (Feast of the Veneration of the Cross)

Each year on the fourteenth of September, the faithful come together in her churches for a unique celebration bound up in mystery and paradox. In this season the Cross, that most horrible of tools, is hallowed in the center of the church. The bishop/priest, taking the cross, processes to the center of the church where, as through it he presents his blessing, the people intone a solemn ‘Lord, have mercy’. Christians “exalt” the Cross of Christ as the instrument of our salvation. Adoration of the Cross is, thus, adoration of Jesus Christ, God and Man, who suffered and died on this instrument of torture for our redemption from sin and death. The cross represents the One Sacrifice by which Jesus Christ, obedient even unto death, accomplished our salvation. The cross is a symbolic summary of the Passion, Crucifixion and Resurrection of Christ – all in one image.

On this great day, the precious Cross of Christ is not only venerated, it is exalted. It is elevated to the place of greatest honor, adored again and again as the ‘footstool’ by which Christ reigns over the universe. On this day, perhaps more than most other days, the full paradox of the Cross is loudly proclaimed: this instrument of most horrible death is become the ensign of victory and eternal life. The cruel weapon of torture and torment has been taken in the hand of God and transformed into the sword by which every enemy is defeated. The sword is raised, and the Devil is fallen. Without the Cross there is no Resurrection.

The Cross is power. The Cross is glory. The Cross is regal. The Cross is sweetness. The Cross is majestic. All these are wondrously foretold in the pages of a testament we call Old and all too often think of as ‘outdated’ or ‘outmoded’. But when the Church sings her hymns, and when she magnifies the precious and life-giving Cross, she turns her eyes to these images. It is with a heart immersed in this truly cosmic and eternal universality of the Cross that she exults: ‘The Cross is the guardian of the whole earth! The Cross is the beauty of the Church! The Cross is the strength of kings! The Cross is the support of the faithful! The Cross is the glory of the angels and the wounder of demons! We venerate Thy Cross, O Master, and we glorify Thy holy Resurrection!’.

The Cross – because of what it represents – is the most potent and universal symbol of the Christian faith. It has inspired both liturgical and private devotions: for example, the Sign of the Cross, which is an invocation of the Holy Trinity; the Sign of the Cross at the reading of the Gospel; and the Veneration of the Cross by the faithful on Good Friday. Placing a cross in churches and homes, in cars, or wearing this image on our persons, is a constant reminder – and witness – of Christ’s ultimate triumph, His victory over sin and death through His suffering and dying on the Cross. We remember Our Lord’s words, “He who does not take up his cross and follow me is not worthy of me. He who finds his life will lose it, and he who loses his life for my sake shall find it.” (Mt 10:38,39). Meditating on these words we unite ourselves – our souls and bodies — with His obedience and His sacrifice; and we rejoice in this inestimable gift through which we have the hope of salvation and the glory. "Dying, you destroyed our death; rising you restored our life. Save us by your cross, Christ our Redeemer".

Nativity of the Theotokos

For the past few days – there has been a lot of discussion about the ‘8 days fast commemorating the nativity of the Theotokos’. Questions have been raised if this ‘feast’ is to be celebrated at all? Then, there are those that argue for and against the ‘8 days lent’ that has picked up so much popularity is the Orthodox Churches in India.

i) – the Nativity of the Theotokos is not a feast the Orthodox Church got from the Catholic church. This feast is celebrated by Byzantine Orthodox, some Oriental Orthodox and Roman Catholic Churches. This is a feast of the Church - it might not have come down to the Indian Orthodox Church through the West Syrian influence. That is no way means it is not Orthodox.
ii) – abstaining from certain kinds of food is fasting. Even if believers partake of the Holy Qurbana during these 8 days and break their fast, but they abstain from certain kinds of food - it is considered fasting. Fasting is the expression of expectation, of the state of waiting and preparation.

With that said here is a brief overview on the ‘Feast of the Nativity of the Theotokos’.

The Feast of the Nativity of the Theotokos is the first major feast of the new Church Year (Eastern Orthodox), which begins on September 1st. Why was this day selected since it is not in the Holy Scripture? History shows that St. Helena, the mother of Emperor Constantine, built a Church in Jerusalem, which was dedicated to the Nativity of our Lady. It was said to be consecrated on the date of her nativity: September 8th. The birth and early life of the Virgin Mary is not recorded in the Gospels or other books of the New Testament, however this information can be found in a work dating from the second century known as the Book of James or Protevangelion.[1]

According to the story found in this book, Mary’s parents, Joachim and Anna, were childless for many years. They remained faithful to God, but their prayers for a child were unanswered. One day, when Joachim came to the temple to make an offering, he was turned away by the High Priest who chastised him for his lack of children. To hide his shame, Joachim retreated to the hill country to live among the shepherds and their flocks. Joachim was frustrated that he was turned away by the High Priest in the temple but he submitted his emptiness to the Lord. At the same time his wife Anna also prayed at their house in Jerusalem. An angel appeared to both of them and announced that Anna would have a child whose name would be known throughout the world. Anna promised to offer her child as a gift to the Lord. Joachim returned home, and in due time Anna bore a daughter, Mary.[2] Joachim was of the lineage of David, and Anna of the lineage of Aaron. Thus, Mary was of royal birth by her father and of priestly birth by her mother. In this, Mary foreshadowed Christ who would be born of her as King and High Priest.

“Mary, Full of grace, Blessed among women, the Temple of the Holy Spirit, the Altar of the Living God, the Table of the Heavenly Bread, the Ark of God’s Holiness, the Tree of the Sweetest Fruit, the Glory of the race of man, the Praise of womanhood, the Fount of virginity and purity - this was the daughter given by God to Joachim and Anna. She was born in Nazareth, and at the age of three, was taken to the Temple in Jerusalem. In her young womanhood she returned again to Nazareth, and shortly thereafter heard the Annunciation of the Holy Archangel Gabriel concerning the birth of the Son of God, the Savior of the world, from her most-pure virgin body”.[3]

Romanos, who lived in the 5th century, was a native of Syria and later a deacon of Hagia Sophia in Constantinople. He is known to have composed and written many prayers and hymns now in use in the Eastern Church. He was probably the first one who brought this day to the attention of the Church leaders. He wrote a hymn in honor of her birth and spread the knowledge of it among the people. Both St. Andrew of Crete and St. John of Damascus also wrote much about this event. Andrew of Crete said: “This day is for us the beginning of all holy days. It is the door to kindness and truth. Today is arranged for the Creator of all, an inspired Church and creation prepares itself to become the divine dwelling place of its Creator”.[4] John of Damascus says, “The day of the Nativity of the Theotokos is the feast of joy for the whole world, because through the Theotokos the entire human race was renewed and the grief of the first mother Eve was changed into joy”.[5]

The fact that there is no Biblical verification of Mary’s birth is incidental to the meaning of the feast. There had to be one born of human flesh and blood who would be spiritually capable of being the Theotokos, and she herself had to be born into the world of persons who were spiritually capable of being her parents. The feast of the Nativity of the Theotokos, therefore is a glorification of the miracle of Mary’s birth, a celebration as well of the very first preparation of the salvation of the world. “From Apostolic times and to our days all who truly love Christ give veneration to Her Who gave birth to Him, raised Him and protected Him in the days of His youth. If God the Father chose Her, God the Holy Spirit descended upon Her, and God the Son dwelt in Her, submitted to Her in the days of His youth, was concerned for Her when hanging on the Cross then should not everyone who confesses the Holy Trinity venerate Her?”[6]

“The Redeemer of the human race -- as I said -- willed to arrange a new birth and re-creation of mankind: like as under the first creation, taking dust from the virginal and pure earth, wherein He formed the first Adam, so also now, having arranged His Incarnation upon the earth, -- and so to speak, in place of dust -- He chooses from out of all the creation this Pure and Immaculate Virgin and, having re-created mankind within His Chosen-One from amidst mankind, the Creator of Adam is made the New Adam, in order to save the old”.[7]

The Orthodox Church gives a special place to the honor and veneration of the Virgin Mary the Mother of God. The Third Ecumenical Council in Ephesus (431 A.D.) officially adopted the term Theotokos in her honor. There is a period of fasting (the first 14 days of August) and numerous feasts and hymns dedicated to her. Her image is traditionally painted above the Sanctuary and called “more spacious than the heavens” (Platytera). The Virgin Mary, being the mother of God, earnestly intercedes for us, for she gave her flesh to Christ in all humility and obedience, so that the Word of God could become man.[8]

The image of the Hodegetria holds a privileged place in the iconography of the Mother of God. “Hodegetria” means “She who shows the Way”.[9] Mary, the Mother of God always shows us the way to God. May the prayers of the Theotokos be a stronghold to us.






[1] Maria Vassilakis, Images of the Mother of God: Perceptions of the Theotokos in Byzantium, Burlington. VT: Ashgate Pub. 2005.
[2] Ibid.
[3] St Nikolai Velimirovich, Bishop of Zica, The Prologue from Ohrid: Lives of Saints. Also refer to Miri Rubin, Mother of God: A History of the Virgin Mary, (Yale University Press, 2009).
[4] Andrew of Crete, “Homily on the Nativity of the Most Holy Mother of God” in Luigi Gambero and Thomas Buffer, Mary and the Fathers of the Church: the Blessed Virgin Mary in Patristic Thought.
[5] Andrew Louth, St John Damascene: Tradition and Originality in Byzantine Theology, (NY: Oxford University Press, 2002).
[6] Fr. Seraphim Rose, The Orthodox Theology of John Maximovitch, (San Francisco, 1997).
[7] Andrew of Crete, “Homily on the Nativity of the Most Holy Mother of God” in Luigi Gambero and Thomas Buffer, Mary and the Fathers of the Church: the Blessed Virgin Mary in Patristic Thought.
[8] Miri Rubin, Mother of God: A History of the Virgin Mary, (Yale University Press, 2009).
[9] Linda Murray, The Oxford Companion to Christian Art and Architecture, (Oxford, 1996).