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The Labarum – from Crux Dissimulata and Chi-Rho to the Open Image Cross

100%
Bralewski S.
Studia Ceranea
|
2020
|
vol. 10
243-258
EN
Based on the testimony of emperor Constantine the Great himself, Eusebius of Caesarea presented a labarum in the form of crux dissimulata crowned with the Chi-Rho. The continuers of his Church History in the next century, Rufinus of Aquileia, Philostorgius, Socrates of Constantinople, and Sozomen, only kept the cross-shape of the banner, excluding the christogram. This might have happened because in two main sources informing about the vision of Constantine – the accounts of Eusebius of Caesarea and Lactantius – it was not only the monogram of Christ that played a significant role. The motif of the cross also appears in them, in the account of Eusebius directly, and Lactantius indirectly. Furthermore, Christians interpreted the cross explicitly as a sign of victory. Eusebius wrote about the cross as a symbol of immortality, a triumphant sign of Christ overcoming death. In the account of the bishop of Caesarea, on the other hand, Constantine’s supposed vision included a triumphal sign in the form of a luminous cross, or the symbol of the trophy of salvation. Numismatic evidence also cannot be ignored. Already during the reign of Constantine the Great, the Chi-Rho appeared on the coins both on the shields and on the labarum. However, starting from the reign of Constantius II, coins that were minted included the cross instead of the Chi-Rho on the labarum. It also began to be placed on the shields, in their central part, where the monogram of Christ used to be. Over time, the cross replaced the entire labarum. The iconography present on the coins may prove that the phenomenon of identifying the labarum or Chi-Rho with the cross was not limited to church historiography and was more widespread, although it should be remembered that coins continued to also be decorated with the letters Chi-Rho. Therefore, the representation of the cross did not replace this symbol. However, it cannot be ruled out that the increasingly common image of the cross on coins also contributed to the aforementioned perception of the labarum by church historians.
2
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Popaschalna historia kształtowania się znaku krzyża w mentalności pierwszego Kościoła

63%
Juckiewicz P.
Facta Simonidis
|
2022
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vol. 15
|
issue 1
137-152
EN
The article presents the stages of the transformation of the sign of the cross, initially the instrument of death of the Savior and many of his followers, into an emblem of Christianity. Based on the research conducted by means of synthetic-critical and historical-critical methods, as well as heuristic analysis, the post-paschal fate of the cross is discussed. In many cases it was necessary for the author to refer to legends of little historical reliability, which nevertheless reflect the sensus fidelium – the sense of faith of the Church of the first centuries. The author goes on to describe the hidden crosses in the praxis of the first followers of Christ and the emergence of staurology. The symbol of the cross itself becomes a pretext for its independent appearance as an effective talisman and the sign of the Messiah at the end of times.
PL
W artykule przedstawiono kolejne etapy przemian, jakie zaowocowały ukonstytuowaniem się znaku krzyża, początkowo narzędzia śmierci Zbawiciela i wielu spośród Jego wyznawców, w godło chrześcijaństwa. Na podstawie wyników badań prowadzonych z wykorzystaniem metod syntetyczno-krytycznej, historyczno-krytycznej oraz analizy heurystycznej ukazano jego popaschalne losy. W wielu wypadkach konieczne było posiłkowanie się podaniami o mniejszej wiarygodności historycznej, które jednak oddają sensus fidelium, zmysł wiary Kościoła pierwszych wieków. Dalej zaprezentowano krzyże ukryte znajdujące swoje miejsce w praxis pierwszych wyznawców Chrystusa, omówiono także proces rodzącej się staurologii, a opisana ewolucja samego symbolu krzyża staje się pretekstem dla samodzielnego jego występowania jako skutecznego talizmanu oraz sztandaru Mesjasza w czasach ostatecznych.
3
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Krzyż Chrystusa krzyżem Syna. Personalistyczny przyczynek do trynitarnej koncepcji ekonomii zbawienia (1)

51%
Kunka S.
Teologia w Polsce
|
2014
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vol. 8
|
issue 1
69-77
PL
Artykuł podejmuje zagadnienie męki i śmierci Chrystusa na krzyżu. Poprzez analogię temat ten zostaje podjęty w kontekście cierpienia dzieci i ich rodziców. Jezus Chrystus jest Synem Bożym. Wcielenie, życie ziemskie, męka i konanie na krzyży nie zmieniły tego. Jezus zawsze pozostaje Synem Ojca. Kłamliwie oskarżony, niesprawiedliwie skazany, nieludzko pobity, konający na krzyżu – zawsze jest Synem Ojca. Nie można oskarżać Ojca o przelanie krwi Syna. Dramat Golgoty dowodzi, że Ojciec jest wierny swemu stworzeniu. Zmartwychwstanie zaś ukazuje, że Ojciec zawsze pozostał wierny Synowi. Konając, Syn oddał się w ręce Ojca (Łk 23, 46). Zmartwychwstając, dowiódł swego przez Ojca przyjęcia. Na Golgocie obecna była także Matka Odkupiciela. Syn i Matka poprzez swoje cierpienie, zawiązali wspólnotę posłuszeństwa Ojcu. Źródłem tego posłuszeństwa jest miłość.
EN
The article discusses the question about the passion and death of Christ on the cross. This subject by analogy is taken in the context of the suffering of children and their parents. Jesus Christ is the Son of the God. The Incarnation, earthly life, passion and death on the cross have not changed this fact. Jesus is always the Son of the Father. Falsely accused, unjustly convicted, inhumanly beaten, dying on the cross – is always the Son of the Father. One cannot accuse Father of shedding the blood of the Son. The drama of Golgotha proves that the Father is faithful to his creation. The Resurrection shows that the Father has always remained faithful to the Son. Dying, the Son has given himself into the Father’s hands (Lk 23:46). Rising from the dead, Jesus demonstrated his reception by the Father. The Mother of the Redeemer was present on Golgotha. The Son and Mother by their suffering made a community of obedience to the Father. The source of this obedience is love.
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