Cross Your Heart Take My Name Pdf Download
Maybell Hughs
Making the sign of the cross (Latin: signum crucis), also known as 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 Greek cross 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 third-century treatise 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]
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.[4]
The sign of the cross was originally made in some parts of the Christian world with the right-hand thumb across the forehead only.[5] In other parts of the early Christian world it was done with the whole hand or with two fingers.[6] Around the year 200 in Carthage (modern Tunisia, Africa), Tertullian wrote: "We Christians wear out our foreheads with the sign of the cross."[7] Hippolytus of Rome, in his Apostolic Tradition, recommends sealing oneself the forehead in times of temptation, with it being described as the "Sign of the Passion." 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;[5] 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.[5]
Historically, the sign of the cross was made from the right to the left, as done in the Eastern Orthodox Church.[8] Western Catholics (the Latin Church) have made the motion from left to right, while Eastern Catholics follow the traditional signage of right to left.[9]
In the Eastern Orthodox and Byzantine Catholic (Eastern Catholics) 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.[10]
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".[11]
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.[14]
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.[16]
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.[16]
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.[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.[18]
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.[5] 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.[19]
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)."[20] 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."[20] 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."[20] 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."[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").[23]
The sign of the cross is expected at two points in 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 personal devotion.
In the Eastern Orthodox Churches, use of the sign of the cross in worship is far more frequent than in the Western churches.[24] 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 (the invocation of the 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]
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