Person Making the Sign of the Cross Clip Art

Ritual approving made past members of some branches of Christianity

Position of the fingers while making the sign of the cross equally currently preserved in the Byzantine Rite although historically besides constitute in the western tradition.^[1]

Making the sign of the cross (Latin: signum crucis), or approving oneself or crossing oneself, is a ritual blessing made by members of some branches of Christianity. This blessing is made by the tracing of an upright cross or + across the body with the right hand, often accompanied by spoken or mental recitation of the Trinitarian formula: "In the name of the Male parent, and of the Son, and of the Holy Spirit. Amen."^[2]

The use of the sign of the cross traces back to early Christianity, with the 2d century Churchly Tradition directing that it be used during the minor exorcism of baptism, during ablutions earlier praying at fixed prayer times, and in times of temptation.^[3]

The movement is the tracing of the shape of a cross in the air or on i's ain body, echoing the traditional shape of the cross of the Christian crucifixion narrative. Where this is washed with fingers joined, there are two chief forms: ane—three fingers, right to left—is exclusively used past the Eastern Orthodox Church, Church of the Eastward and the Eastern Rite (Catholic) churches in the Byzantine, Assyrian and Chaldean traditions; the other—left to correct to middle, other than three fingers—sometimes used in the Latin Rite (Catholic) churches, Lutheranism, Anglicanism and in Oriental Orthodoxy. The sign of the cantankerous is used in some denominations of Methodism and within some branches of Presbyterianism such equally the Church of Scotland and in the PCUSA and some other Reformed Churches. The ritual is rare inside other branches of Protestantism.

Many individuals utilise the expression "cantankerous my heart and hope to die" as an oath, making the sign of the cross, in gild to show "truthfulness and sincerity", sworn before God, in both personal and legal situations.^[4]

Origins [edit]

The sign of the cantankerous was originally made in some parts of the Christian earth with the correct-hand thumb beyond the brow simply.^[5] In other parts of the early Christian world it was done with the whole manus or with two fingers.^[6] Around the year 200 in Carthage (modern Tunisia, Africa), Tertullian wrote: "We Christians article of clothing out our foreheads with the sign of the cross."^[7] Vestiges of this early variant of the practise remain: in the Roman Rite of the Mass in the Cosmic Church, the celebrant makes this gesture on the Gospel book, on his lips, and on his center at the proclamation of the Gospel;^[5] on Ash Wednesday a cantankerous 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 building.^[5]

Gesture [edit]

Using 5 open fingers is the most common method by Western Christians, although other forms are sometimes used. The 5 fingers are often said to represent the Five Wounds of Christ.^[8] This symbolism was adopted later on the more aboriginal gesture of two or three fingers was simplified. The West employs the "Small-scale Sign of the Cross" (+), using only the pollex: The priest or deacon, while announcing the Gospel text, "makes the Sign of the Cross on the book and on his forehead, lips, and breast. The people acclaim: 'Celebrity to you, O Lord'."^[9] Some in the congregation have taken to imitating the celebrant. The Minor Sign is also used during the bulk of the Sacraments.

In the Eastern Orthodox and Byzantine Catholic churches, the tips of the offset three fingers (the thumb, index, and center ones) are brought together, and the last ii (the "ring" and little fingers) are pressed against the palm. The get-go three fingers express one's religion in the Trinity, while the remaining two fingers represent the 2 natures of Jesus, divine and human.^[10]

Western Christians, including Roman Catholics and Protestants, too every bit the Oriental Orthodox (Armenians, Copts, Syriacs, Ethiopians, etc.), touch the left shoulder earlier the right^{[11] [12] [13]} while Byzantine Rite Christians touch the correct shoulder before the left.

Motion [edit]

The sign of the cantankerous is fabricated by touching the hand sequentially to the forehead, lower breast or breadbasket, 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 tummy or heart and of the Son (et Filii); across the shoulders and of the Holy Spirit/Ghost (et Spiritus Sancti); and finally: Amen.^[14]

There are several interpretations, according to Church Fathers:^[fifteen] the brow symbolizes Sky; the solar plexus (or top of tummy), the globe; the shoulders, the place and sign of power. It also recalls both the Trinity and the Incarnation. Pope Innocent Iii (1198–1216) explained: "The sign of the cantankerous is made with 3 fingers, because the signing is done together with the invocation of the Trinity. ... This is how information technology is done: from above to below, and from the right to the left, because Christ descended from the heavens to the earth..."^{[8] [16]}

In that location are some variations: for example a person may first place the right hand in holy water. Afterwards moving the manus from one shoulder to the other, it may be returned to the top of the stomach. Information technology may too exist accompanied by the recitation of a prayer (due east.g., the Jesus Prayer, or but "Lord accept mercy"). In some Catholic regions, similar Spain, Italy and Latin America, it is customary to grade a cross with the index finger and pollex and and so to kiss ane's thumb at the decision of the gesture,^[17] while in the Philippines, this actress step evolved into the thumb quickly touching the chin or lower lip. Ending the sign of the cross some place the right open hand upon the other (the left open paw), with all the five fingers, like in a prayer, till the height of the face.

Sequence [edit]

Cyril of Jerusalem (315–386)^[18] wrote in his book nigh the Smaller Sign of the Cross.

Many take been crucified throughout the earth, but by none of these are the devils scared; but when they meet even the Sign of the Cross of Christ, who was crucified for us, they shudder. For those men died for their ain sins, merely Christ for the sins of others; for He did no sin, neither was guile found in His oral fissure. It is non Peter who says this, for then we might doubtable that he was partial to his Instructor; only it is Esaias who says it, who was not indeed present with Him in the flesh, merely in the Spirit foresaw His coming in the flesh.^[19]

For others merely hear, but we both run into and handle. Let none be weary; take your armour against the adversaries in the crusade of the Cantankerous itself; set up the faith of the Cantankerous as a bays 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 non ashamed to confess the Cross; for Angels glory in information technology, saying, We know whom you seek, Jesus the Crucified. Matthew 28:5 Might you not say, O Angel, I know whom you seek, my Chief? But, I, he says with boldness, I know the Crucified. For the Cantankerous is a Crown, not a dishonour.^[19]

Permit usa non so 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 potable; in our comings in, and goings out; before our sleep, when we lie downwards and when we rise up; when nosotros are in the way, and when we are yet. Groovy is that preservative; it is without cost, for the sake of the poor; without toil, for the sick; since too 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 two:xv; 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 non the Seal, considering of the freeness of the souvenir; out for this the rather honour your Distributor.^[19]

John of Damascus (650–750)^[twenty]

Moreover we worship even the paradigm 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. Then also the angel of the resurrection said to the adult female, You seek Jesus of Nazareth which was crucified. Mark 16:six And the Apostle said, We preach Christ crucified. 1 Corinthians 1:23 For there are many Christs and many Jesuses, just ane crucified. He does non say speared but crucified. It behooves us, then, to worship the sign of Christ. For wherever the sign may be, there also volition He be. But it does not behoove united states to worship the material of which the paradigm of the Cross is equanimous, even though it be aureate or precious stones, afterwards information technology is destroyed, if that should happen. Everything, therefore, that is dedicated to God we worship, conferring the adoration on Him.^[21]

Herbert Thurston indicates that at one time both Eastern and Western Christians moved the hand from the correct shoulder to the left. German theologian Valentin Thalhofer thought writings quoted in support of this indicate, such as that of Innocent Iii, refer to the small cross fabricated upon the brow or external objects, in which the hand moves naturally from right to left, and not the large cross made from shoulder to shoulder.^[5] Andreas Andreopoulos, author of The Sign of the Cross, gives a more detailed clarification of the development and the symbolism of the placement of the fingers and the management of the motion.^[22]

Today, Western Christians (including Catholics and Protestants) and the Oriental Orthodox touch on the left shoulder earlier the right. Eastern Orthodox Christians and Byzantine Rite Catholics use the right-to-left movement.

Utilise [edit]

The sign of the cross may be made by individuals upon themselves as a form of prayer and by clergy upon others or objects every bit an deed of blessing. The gesture of approving is certainly related to the sign of the cross, but the two gestures developed independently later on some point. In Eastern Christianity, the two gestures differ significantly. Priests and deacons are allowed to bless using the right hand, while bishops may bless simultaneously with both, the left mirroring the correct. Individuals may make it at whatever fourth dimension, clergy must make it at specific times (every bit in liturgies), and it is customary to arrive on other occasions.

Although the sign of the cross dates to ante-Nicene Christianity, it was rejected by some of the Reformers and is absent from some forms of Protestantism. It was commended and retained by Martin Luther and remains in use by Lutheran clergy, just its utilize is not universal by the laity. In Anglicanism, its use was revived past the Oxford Movement and is fairly common. It is required past the Book of Common Prayer for the priest to use it when administering Baptism and this was codified by the catechism police of the Church building of England in 1604. In the Reformed tradition, such as Presbyterianism, specially the mainline Presbyterian, its use would be during baptism, communion, confirmation, benedictions and sometimes with the creeds. Ministers and some laity in Methodism, on very rare occasions, will use information technology. Other Protestants and Restorationist Christians do not use it all.

Some, especially Roman Catholics and Eastern Christians, might make the sign of the cross in response to perceived blasphemy. Others sign themselves to seek God'due south blessing earlier or during an outcome with uncertain outcome. In Hispanic countries, people oft sign themselves in public, such as athletes who cross themselves earlier entering the field or while concentrating for contest.

Catholicism [edit]

The sign of the cross is a prayer, a blessing, and a sacramental. As a sacramental, it prepares an private to receive grace and disposes ane to cooperate with it.^[23] The Christian begins the day, prayers, and activities with the Sign of the Cantankerous: "In the name of the Father and of the Son and of the Holy Spirit. Amen." In this way, a person dedicates the day to God and calls on God for force in temptations and difficulties.^[24] John Vianney said a genuinely made Sign of the Cross "makes all hell tremble."^[25]

In the Roman or Latin Rite Church information technology is customary to brand the full Sign of the Cross using holy water when entering a church. The get-go 3 fingers of the right hand are dipped into the font containing the holy water and the Sign of the Cross is fabricated on oneself. This gesture has a ii-fold purpose: to remind one of one's baptism and the rights and responsibilities that go with it and to also remind one that one is entering a sacred place that is set apart from the world outside.^[26]

Liturgical [edit]

Roman Catholicism draws a distinction between liturgical and non-liturgical use of the sign of the cross. The sign of the cross is expected at 2 points of the Mass: the laity sign themselves during the introductory greeting of the service and at the final blessing; optionally, other times during the Mass when the laity oft cross themselves are during a approving with holy water, when concluding the penitential rite, in fake of the priest before the Gospel reading (small signs on forehead, lips, and heart), and perhaps at other times out of private devotion. In the ordinary course of the Roman Rite the priest signs the bread and vino at the epiclesis earlier the consecration. In the Tridentine Mass the priest signs the bread and wine 25 times during the Canon of the Mass, ten times earlier and xv times after they have been consecrated. The priest likewise uses the sign of the cross when blessing a deacon before the deacon reads the Gospel, when sending an Extraordinary Minister of Holy Communion to accept the Eucharist to the ill (later Communion, but before the end of the Mass), and when approving the congregation at the conclusion of the Mass.

Ordained bishops, priests and deacons have more empowerment to bless objects and other people. While lay people may preside at certain blessings, the more than a approving is concerned with ecclesial or sacramental matters, the more it is reserved to clergy.^[27] Extraordinary Ministers of Holy Communion exercise not ordinarily take a commission to bless in the name of the Church, equally priests and deacons do. At this point in the liturgy, their specific function is to assistance the clergy in the distribution of holy Communion.^[28] Extraordinary Ministers of Communion blessing those who do non wish to or cannot receive communion tin can speak or raise the hand simply not make the sign of the cantankerous over the person.^[29]

Not-liturgical [edit]

A priest or deacon blesses an object or person with a single sign of the cross, only a bishop blesses with a triple sign of the cross. In the Catholic system the Legion of Mary, members doing door-to-door parish surveys bless the homes of those not habitation by tracing the sign of the cross on the door.^[30]

Eastern Orthodoxy [edit]

Position of the fingers while making the sign of the cross as currently preserved in the Eastern Orthodox Church building although as well found in the western tradition^[1]

In the Eastern traditions, both celebrant and congregation make the sign of the cross quite frequently. It is customary in some Eastern traditions to cross oneself at each petition in a litany and to closely associate oneself with a item intention being prayed for or with a saint being named. The sign of the cantankerous is also made upon entering or leaving a church building building, at the commencement and stop of personal prayer, when passing the chief altar (which represents Christ), whenever all 3 persons of the Trinity are addressed, and when approaching an icon.

Priests' Hand Blessing [edit]

Position of an Eastern Orthodox priest's fingers when approval

When an Eastern Orthodox or Byzantine Catholic bishop or priest blesses with the sign of the cross, he holds the fingers of his right manus in such a way that they grade the Greek abbreviation for Jesus Christ "IC XC". The index finger is extended to brand the "I"; the middle finger signify alphabetic character "C"; the thumb touches the lowered 3rd finger to signify the "Ten" and the little finger as well signifies the letter "C".^[31]

When a priest blesses in the sign of the cross, he positions the fingers of his right manus in the manner described as he raises his right hand, and so moves his hand downwards, so to his left, so to his right. A bishop blesses with both hands (unless he is holding some sacred object such as a cantankerous, chalice, Gospel Book, icon, etc.), belongings the fingers of both hands in the same configuration, but when he moves his right hand to the left, he simultaneously moves his left manus to the right, then that the 2 easily cross, the left in front of the right, so the right in front of the left. The blessing of both priests and bishops consists of iii movements, in laurels of the Holy Trinity.

Old Believers [edit]

Position of the fingers while making the sign of the cross as currently preserved by the Sometime Believers although originating in the Antiochian Tradition.^[32]

In Russian federation, until the reforms of Patriarch Nikon in the 17th century, it was customary to make the sign of the cantankerous with two fingers (symbolising the dual nature of Christ). The enforcement of the three-finger sign was one of the reasons for the schism with the Old Believers whose congregations go along to use the two-finger sign of the cross.

Lutheranism [edit]

Among Lutherans the practice was widely retained. For case, Luther's Small Catechism states that it is expected earlier the morning and evening prayers. Lutheranism never abandoned the do of making the sign of the cross in principle and it was unremarkably retained in worship at least until the early on 19th century. During the 19th and early 20th centuries information technology was largely in decay until the liturgical renewal movement of the 1950s and 1960s. One exception is The Lutheran Hymnal (1941) of the Lutheran Church–Missouri Synod (LCMS), which states that "The sign of the cantankerous may be made at the Trinitarian Invocation and at the words of the Nicene Creed 'and the life of the world to come up.'"^[33] Since then, the sign of the cross has become fairly commonplace among Lutherans at worship. The sign of the cross is at present customary in the Divine Service.^{[34] [35]} Rubrics in contemporary Lutheran worship manuals, including Evangelical Lutheran Worship of the Evangelical Lutheran Church in America and Lutheran Service Volume used by LCMS and Lutheran Church–Canada, provide for making the sign of the cross at certain points in the liturgy.^{[36] [37]} Places judge the Roman Catholic practise: at the Trinitarian formula, the benediction, at the induction of the Eucharist, and following reciting the Nicene or Apostles' Creed.

Devotional use of the sign of the cantankerous among Lutherans as well includes subsequently receiving the Host and Chalice in the Eucharist, following Holy Absolution; similarly, they may dip their hands in the baptismal font and make the sign of the cross upon entering the church.

Methodism [edit]

The sign of the cross can be found in the Methodist liturgy of the United Methodist Church. It is made by some clergy during the Great Thanksgiving, Confession of Sin and Pardon, and benediction.^{[38] [39] [twoscore]} John Wesley, the chief leader of the early Methodists, prepared a revision of The Volume of Common Prayer for Methodist utilize, called The Sunday Service of the Methodists in Due north America, which instructs the presiding minister to make the sign of the cross on the brow of children just afterward they have been baptized.^[41] Making the sign of the cross at baptism is retained in the current Book of Worship of The United Methodist Church, and is widely practiced (sometimes with oil).^[42] Furthermore, on Ash Wed the sign of the cross is almost always applied past the elder to the foreheads of the laity.^[43] The liturgy for healing and wholeness, which is becoming more commonly practiced, calls for the pastor to brand the sign of the cantankerous with oil upon the foreheads of those seeking healing.^[44]

Whether or not a Methodist uses the sign for private prayer is a personal choice, but information technology is encouraged by the bishops of the United Methodist Church building.^[39] Some United Methodists too perform the sign before and later receiving Holy Communion, and some ministers also perform the sign when blessing the congregation at the finish of the sermon or service.^[45]

Reformed tradition and Presbyterians [edit]

In some Reformed churches, such as the PCUSA and the Cumberland Presbyterian Church, Presbyterian Church in America, the sign of the cross is used on the foreheads during baptism^[46] or during an Ash Wednesday service when ashes are imposed on the brow. The sign of the cross is on rare occasions used during Communion and during the Confession of Sin and the Creeds. In instances during a Benediction, when the minister concludes the service using the Trinitarian blessing, a hand is extended and a sign of the cross is made out toward the congregation, but this is also quite rare.^{[ citation needed ]}

Armenian Apostolic [edit]

It is mutual practice in the Armenian Apostolic Church to make the sign of the cantankerous when inbound or passing a church, during the first of service and at many times during Divine Liturgy. The motility is performed by joining the first three fingers, to symbolize the Holy Trinity, and putting the two other fingers in the palm, and so touching one's forehead, beneath the chest, left side, then right side and finishing with open hand on the chest again with bowing caput.^{[47] [48]}

Assyrian Church of the E [edit]

The Assyrian Church building of the East uniquely holds the sign of the cantankerous as a sacrament in its ain correct. Another sacrament unique to the church is the Holy Leaven.^[49]

Come across also [edit]

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

References [edit]

1. ^ ^{a b} "The Sign of the Cantankerous". Signum Crucis. 2012. p. 1. Retrieved 25 September 2020.
2. ^ "The Prayer of the Veil". Encyclopedia Coptica. 2011. pp. 16–17. Retrieved 14 Oct 2016.
3. ^ Hippolytus. "Apostolic Tradition" (PDF). St. John'southward Episcopal Church building. pp. viii, 16, 17. Retrieved 5 September 2020.
4. ^ Ayto, John (8 July 2010). Oxford Dictionary of English Idioms. Oxford University Press. p. 79. ISBN9780199543786.
5. ^ ^{a b c d} Thurston, Herbert. "Sign of the Cross." The Catholic Encyclopedia. Vol. 13. New York: Robert Appleton Company, 1912. xx January. 2015
6. ^ Andreas Andreopoulos, The Sign of the Cross, Paraclete Press, 2006, ISBN 978-1-55725-496-ii, p. 24.
7. ^ Marucchi, Orazio. "Archaeology of the Cross and Crucifix." The Catholic Encyclopedia. Vol. four. New York: Robert Appleton Visitor, 1908. 20 Jan. 2015
8. ^ ^{a b} Beale, Stephen. "21 Things We Exercise When We Make the Sign of the Cantankerous", Cosmic Exchange, November 11, 2013
9. ^ "Ordinary Form of the Mass" (PDF).
10. ^ Slobodskoy, Serafim Alexivich (1992). "The Sign of the Cross". The Law of God. OrthodoxPhotos.com. Translated by Price, Susan. Holy Trinity Monastery (Jordanville, New York). ISBN978-0-88465-044-7. Archived from the original on half dozen July 2018. Retrieved xiii March 2019. Original: Слободской, Серафим Алексеевич (1957). "О крестном знамении" [The Sign of the Cantankerous]. Закон Божий [The Law of God]. Православная энциклопедия Азбука веры | православный сайт (in Russian) (published 1966). Archived from the original on 25 July 2017. Retrieved thirteen March 2019.
11. ^ St. James Armenian Church
12. ^ Making the Sign of the Cross (Coptic Orthodox Church building of the Southern United States)
13. ^ Saint John the Evangelist Orthodox Church
14. ^ Sullivan, John F., The Externals of the Catholic Church, P.J. Kenedy & Sons (1918)
15. ^ Prayer Volume, edited past the Romanian Orthodox Church, several editions (Carte de rugăciuni - Editura Institutului biblic şi de misiune al Bisericii ortodoxe române, 2005),
16. ^ "Est autem signum crucis tribus digitis exprimendum, quia sub invocatione Trinitatis imprimitur, de qua dicit propheta: Quis appendit tribus digitis molem terrae? (Isa. XL.) ita quod a superiori descendat in inferius, et a dextra transeat ad sinistram, quia Christus de coelo descendit in terram, et a Judaeis transivit advertisement gentes. Quidam tamen signum crucis a sinistra producunt in dextram; quia de miseria transire debemus ad gloriam, sicut et Christus transivit de morte ad vitam, et de inferno advertizing paradisum, praesertim ut seipsos et alios uno eodemque pariter modo consignent. Constat autem quod cum super alios signum crucis imprimimus, ipsos a sinistris consignamus in dextram. Verum si diligenter attendas, etiam super alios signum crucis a dextra producimus in sinistram, quia not consignamus eos quasi vertentes dorsum, sed quasi faciem praesentantes." (Innocentius III, De sacro altaris mysterio, Ii, xlv in Patrologia Latina 217, 825C--D.)
17. ^ Patricia Ann Kasten, Linking Your Beads: The Rosary'south History, Mysteries, and Prayers, Our Sunday Company 2011, p. 34
18. ^ Mark W. Elliott, Thomas C. Oden. Isaiah 40-66. Intervarsity Press (2007): p. 335
19. ^ ^{a b c} Cyril of Jerusalem. Catechetical Lecture thirteen. [1]
20. ^ Steven A. McKinion, Thomas C. Oden. Isaiah i-39. Intervarsity Press (2004): p. 279
21. ^ John of Damascus. An Exposition of the Orthodox Organized religion, Vol. 4 [two]
22. ^ Andreas Andreopoulos, The Sign of the Cross, Paraclete Press, 2006, ISBN 978-1-55725-496-2, pp. eleven–42.
23. ^ "Sacramentals", Canon of the Catholic Church, §1670
24. ^ CCC §2157
25. ^ Emmons, D. D., "Making the Sign of the Cantankerous", Cosmic Digest Archived 13 August 2016 at the Wayback Machine
26. ^ "Catholic Gestures Explained". www.dummies.com.
27. ^ CCC, §1669
28. ^ McNamara, Edward, "Blessings for Non-Communicants", Zenit, 10 May 2005
29. ^ Archdiocesan Manual for Parish Trainers of Boggling Ministers of Communion, Archdiocese of Atlanta
30. ^ Legion of Mary Handbook
31. ^ "The Sign of the Cross", St. Elias the Prophet Church, Eparchy of Toronto and Eastern Canada
32. ^ "Sign of the Cantankerous - OrthodoxWiki". orthodoxwiki.org . Retrieved 2020-10-19 .
33. ^ The Lutheran Hymnal, 1941. Concordia Publishing Firm: St. Louis, page 4.
34. ^ "Why Practice Lutherans Make the Sign of the Cross?". Evangelical Lutheran Church in America. Retrieved 16 June 2007.
35. ^ "Sign of the Cross". Lutheran Church - Missouri Synod. Archived from the original on 20 September 2005. Retrieved 12 September 2007.
36. ^ Evangelical Lutheran Worship. Minneapolis:Augsburg Fortress, 2006
37. ^ Lutheran Service Book. St. Louis: Concordia, 2006
38. ^ Neal, Gregory S. (2011). "Prepared and Cross-Checked". Grace Incarnate Ministries. Retrieved 25 April 2019.
39. ^ ^{a b} "Tin can United Methodists use the sign of the cross?". United Methodist Church. Retrieved 16 June 2007.
40. ^ Neal, Gregory Due south. (2017). "Celebrating Holy Communion: A Tutorial with Commentary for United Methodists and other Sacramental Christians". Grace Incarnate Ministries. Retrieved 25 April 2019.
41. ^ John Wesley'southward Prayer Book: The Sunday Service of the Methodists in North America with introduction, notes, and commentary past James F. White, 1991 OSL Publications, Akron, Ohio, page 142.
42. ^ The United Methodist Volume of Worship, Nashville 1992, p. 91
43. ^ The United Methodist Volume of Worship, Nashville 1992, p. 323.
44. ^ The United Methodist Book of Worship, Nashville 1992, p. 620.
45. ^ "What is the significance of ashes being placed on the forehead on Ash Wednesday?". Retrieved xvi June 2007.
46. ^ Understanding Baptism, First Presbyterian Church of Crestview and Laurel Hill, Florida.
47. ^ "Making the Sign of the Cross (Khachaknkel)". Retrieved 6 Dec 2015.
48. ^ "In the Shadow of the Cross: The Holy Cross and Armenian History". Archived from the original on 22 December 2015. Retrieved 6 December 2015.
49. ^ Royel, Mar Awa (2013). "The Sacrament of the Holy Leaven (Malkā) in the Assyrian Church of the E". In Giraudo, Cesare (ed.). The Anaphoral Genesis of the Institution Narrative in Light of the Anaphora of Addai and Mari. Rome: Edizioni Orientalia Christiana. p. 363. ISBN978-88-97789-34-five.

External links [edit]

Catholic [edit]

• "Sacramentals", Catechism of the Cosmic Church building
• Thurston, Herbert. "The Cross and Crucifix in Liturgy." The Catholic Encyclopedia. Vol. four. New York: Robert Appleton Company, 1908.
• Ghezzi, Bert. "Significance of the Sign of the Cross"

Orthodox [edit]

• Sign of the Cross (orthodoxwiki.org)
• "Why do Orthodox Christians 'cross themselves' different than Roman Catholics?"
• The Church Council of the Hundred Chapters (1551) (One-time Believers)

Protestant [edit]

• Why Practice Lutherans Make the Sign of the Cross? (ELCA website)
• Episcopalian site

briscoehableful.blogspot.com

Source: https://en.wikipedia.org/wiki/Sign_of_the_cross

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