"works by Henry Moore, Jacob Epstein, and Auguste Rodin, creating the world's first collection of sculpture in a landscape setting, Glenkiln Sculpture Park. Moore and Keswick installed the first cast of the cross on a hilltop, where they saw a shepherd and his flock; Moore said ""From a distance it looks rather like one of the old Celtic crosses."" Upright Motive No. 1: Glenkiln Cross Upright Motive No. 1: Glenkiln Cross is a bronze sculpture by Henry Moore, cast in a number of copies in 1955-56. It was the first of a series of narrow vertical sculptures by Moore, who"
"up to the head, and one across the back, to which are attached the legs of the lamb."" The ""Acts of Peter"", of the second half of the second century, expressly distinguishes between the upright beam of the cross and its crossbeam: in this early example of New Testament Apocrypha, Saint Peter, on being crucified, says: ""It is right to mount upon the cross of Christ, who is the word stretched out, the one and only, of whom the spirit saith: For what else is Christ, but the word, the sound of God So that the word is the upright"
"cross"" or ""Triumphal cross"" (""Crux longa"" in Latin) is a simple, somewhat long, shaft crossed at the top from which a banner may float. Christ bears this in his hand in many depictions, as his standard of power, and the conqueror over death and Hell. However this must be distinguished from the shaft depicted in the hand of Saint John the Baptist which is a reed. The banner on the Triumphal cross is usually white and has a red cross, symbolizing the victory of the resurrected Christ over death. The symbol derived from the 4th century vision of the Roman"
"the saviour. The name of the cross derives from the five large pieces of ""senkschmelz"" enamel at the extremities of the members, and in the crossing. In the centre of the Cross there is a slightly oblong plaque with a depiction of the crucifixion: Christ is on the cross with his head inclined to the left and his eyes wide open. Mary and John (identified on the basis of his contemplative gesture) stand on either side. Above the horizontal arms of the Cross, personifications of the Sun and Moon watch the events. The enamel is surrounded by tiny pearls and"
"this regard, because the cloisonné plate on the cross might come from the workshop of Egbert, Archbishop of Trier. It is probable that only the enamel was made in Trier, and that the cross was assembled in another place. The halo on Christ's head reaches to the edge of the cross, while the three gemstones of the halo further emphasise the inclination of the head to the left. Between the feet, placed on the ""suppedaneum"" (footrest), and the donation plaque, there is the chased image of a snake, which is connected to the brazen snake of life in Numbers 21.4–9."
"Ringed cross The ringed cross is a class of Christian cross symbols featuring a ring or nimbus. The concept exists in many variants and dates to early in the history of Christianity. One variant, the cruciform halo, is a special type of halo placed behind the head of Jesus in Christian art. Other common variants include the Celtic cross, used in the stone high crosses of Ireland and Britain; some forms of the Coptic cross; and ringed crosses from western France and Galicia. The nimbus or ringed shape was appended to the Christian cross and other symbols relatively early. In"
"the crucified Christ, whether in painted form as an icon, or in relief. However, the Orthodox crucifix differs from the Western type by the fact that the ""soma"" (body of Christ) is not in full three-dimensional form, but in no more than three-quarter relief. It also bears the inscription INBI (the titulus that Pontius Pilate placed above the head of Jesus at the crucifixion) and the letters IC XC NIKA around the four arms of the cross. Orthodox pectoral crosses are almost always on chains of either silver or gold, sometimes with intricately worked links. Priest's crosses will often have"
"she holds upright is delineated with broader gold wire. Since the vertical cross beam merges into the side of the throne and the horizontal cross beam merges into the throne's armrest, the cross itself is difficult to make out. Mathilde's line of sight passes through the transept of her cross and Christ's hand to the face of her saviour. This donor portrait shows parallels with the donor portrait on the cover of the Theophanu Gospels, in which Theophanu in a similar but more horizontal pose, presents her donation to an enthroned Mary. Because of the similarity of the posture of"
"cm in height, the arms of the cross extending higher than the vertical post of the cross. The upright is only a little higher than the head of Christ and there is therefore no titulus. The body is made of walnut and is 102 cm high, the arm span is 97 cm. The arms and head have been separately attached. The smooth 'skullcap' suggests that, originally, there was a wig of hair on the head. As a base for the artwork, the cross (i.e. the body of Christ) is covered with linen and has been hollowed out. In the interior"
"cross is usually metal, often gold or gold-plated, and can be enameled or decorated with jewels. The figure of Jesus on the Cross (the ""soma"") is usually engraved, enameled, or painted on the cross, rather than being a separate three-dimensional figure as is found on a crucifix. This is due to the Orthodox practice of using icons rather than statues in church. The readings for this day draw a comparison between the bronze serpent of Numbers 21, which was raised up on a pole so that all who looked upon it would be cured of the deadly poison of venomous"
"is tied at his waist. The legs and torso are perfectly vertical. There is a small space behind the body so the piece could serve as a reliquary, as was typical. On the obverse of the cross are intertwined images of plants and animals, and of humans either ascending to paradise or descending to hell. Above the image of Christ is the inscription: IHSNAZA<br>RENUSREX<br>IUDEORU which transaltes ""Jesus of Nazareth, the King of the Jews"", the citation placed on the cross according to the Four Gospels. Above the inscription on the ivory is a representation of the resurrected Christ carrying a"
"The simple border made from a sheet of gold derives from a subsequent restoration and reworking of the conver in Bamberg, probably in the 18th century. The ivory relief, surrounded by an acanthus frieze, is essentially symmetrical. The centre shows the cross with Jesus on it with the great ""tabula ansata"" at his head with the text: ""IHS NAZAREN | REX IVDEROV"" (""Jesus of Nazareth, King of the Jews"") in capital letters. The snake, defeated by the sacriuficial death of Jesus is wrapped around the foot of the cross. Below this, retaining the same central axis, is the hill of"
"painting was revealed to him. The painting is known as the ""Christ of Saint John of the Cross"", because its design is based on a drawing by the 16th-century Spanish friar John of the Cross. The composition of Christ is also based on a triangle and circle (the triangle is formed by Christ's arms; the circle is formed by Christ's head). The triangle, since it has three sides, can be seen as a reference to the Trinity, and the circle may be an allusion to Platonic thought. The circle represents Unity: all things do exist in the ""three"" but in"
"transom of a T-shaped cross. An inscription in Greek on the obverse contains an invocation of the redeeming crucified Christ. On the reverse a later inscription by a different hand combines magical formulae with Christian terms. The catalogue of a 2007 exhibition says: ""The appearance of the Crucifixion on a gem of such an early date suggests that pictures of the subject (now lost) may have been widespread even in the late second or early third century, most likely in conventional Christian contexts"". The Jewish Encyclopedia says: Catholics, Orthodox Catholic, Oriental Orthodox, members of the major branches of Christianity with"
"of a Greek cross displaying the image of St. John the Evangelist on the right, St. John the Baptist on the left, St. Peter at top, and St. Paul at the bottom. Christ the Redeemer is displayed at the center of the cross. The reverse side of the cross is engraved with the names, in Latin, of each saint depicted (""Joanes"", ""Batis"", ""Petrus"", ""Paulus""), as well as the symbol of Christ (P and X inside a circle). A button located above the cross is inscribed with the phrase: ""Sacrosancta lateranensis ecclesia - omnium urbis et orbis ecclesiarum mater et caput"""
"Cross A cross is a geometrical figure consisting of two intersecting lines or bars, usually perpendicular to each other. The lines usually run vertically and horizontally. A cross of oblique lines, in the shape of the Latin letter X, is also termed a saltire in heraldic terminology. The word ""cross"" is recorded in 10th-century Old English as ""cros"", exclusively for the instrument of Christ's crucifixion, replacing the native Old English word ""rood"". The word's history is complicated; it appears to have entered English from Old Irish, possibly via Old Norse, ultimately from the Latin ""crux"" (or its accusative ""crucem"" and"
"of the cross. A circle and two half-circles intersect the cross. Above the cross, upside down, are the letters ""AA"". The cross is flanked by two inscriptions, each one reading ""NINΛ"". Under the cross are the letters ""VΛV"". The whole medalet weighs . Smith felt that the legend on the obverse named a 6th-century bishop of Autun, but D. B. Haigh as well as C. H. V. Sutherland, Arthur Evans, and G. C. Brooke all felt that it referred to Liudhard, a Frankish bishop who accompanied the Frankish princess Bertha to Kent in the late 6th century when the Christian"
"is also called just Orthodox cross. At the same time the Orthodox churches use different crosses and any of them is called ""Orthodox cross"". Moreover, there are no such crosses like just ""Orthodox"" or ""Catholic"", each type of cross is a feature of local tradition. The cross has three horizontal crossbeams — the top one represents the plate which in the older Greek tradition is inscribed with a phrase based on John's Gospel ""The King of Glory"", but in later images it represents , and the bottom one, a footrest. In many depictions, the side to Christ's right is higher."
"Cross of Lorraine The Cross of Lorraine (), known as Cross of Anjou in the 16th century, is a heraldic two-barred cross, consisting of a vertical line crossed by two shorter horizontal bars. In most renditions, the horizontal bars are ""graded"" with the upper bar being the shorter, though variations with the bars of equal length are also seen. The ""Lorraine"" name has come to signify several cross variations, including the patriarchal cross with its bars near the top. The Cross of Lorraine consists of one vertical and two horizontal bars, This cross has also been referred to on the"
"version is only awarded in gold. The obverse depicts the Apostles Saint Peter and Saint Paul. On the left arm of the cross is the inscription ""Pro Ecclesia"" (For Church), on the right arm of the cross is ""Et Pontifice"" (And Pope). At the point of the top arm of the cross is the coat of arms of the reigning Pope. At the points of the other arms are small Greek crosses. Below the depiction of the Saints is the Latin name of the Pope. The reverse depicts a Greek cross. Pro Ecclesia et Pontifice The Pro Ecclesia et Pontifice"
"pieces of the crosses were found as far away as Oulton and Tarporley while smaller pieces were found on various sites in Sandbach. In the early 19th century they were collected together and in 1816 were reassembled and erected under the direction of George Ormerod, the Cheshire historian. The crosses now consist of two upright columns set in sockets on a base of three stepped stones. The northern cross is the taller and has a mutilated head. The southern cross is truncated and has a mutilated head from a different cross. The crosses have always been a pair and were"
"the viewer's left is the Holy Lance, with which Jesus was wounded in his side, and to the right, a pole topped by a vinegared hyssop sponge. Under Calvary are Adam's skull and bones; the right-arm bone is usually above the left one, and believers fold their arms across their chests in this way during Orthodox communion. Around the cross are abbreviations in Church Slavonic. This type of cross is usually embroidered on a schema-monk's robe. The Russian (Orthodox) cross (☦) is traditionally widely used by Russian Orthodox Church. Now it's also widely used by Polish Orthodox Church and Czech"
"inches high and 1 3/4 inches wide. Surmounting the cross is an integral suspension ring which takes the form of a rope with crossed oars. Between the arms of the cross are anchors.<ref name=""MIL-DTL-3943/354""></ref> On the obverse, in the center of the cross is a shield similar to that found in the Great Seal of the United States. The stripes of the shield are alternating red and white colored enamel, while the chief is enameled blue with white five-pointed stars. The shield is surrounded by a wreath of twenty-six enameled green leaves. The reverse is identical to the obverse, except"
"earlier cast crucifixes."" Inscriptions on its reverse leave no doubt that the crucifix - stylistically related to the Berwardian Ringelheim Cross and the Gero Cross in Cologne - served as a reliquary. Cross of Bernward The term Cross of Bernward (German: ""Bernwardskreuz"") principally refers to two Ottonian crosses in the cathedral museum in Hildesheim: The Great Cross of Bernward is a 48 cm high processional Latin cross. The arms of the cross end in protruding rectangles. It was cast in gold and decorated richly with gemstones, pearls and crystals. The Cross is named after Bernward, Bishop of Hildesheim (993–1022). Legend"
"According to another interpretation, however, it depicts a basilisk which refers to the Messiah as victor over evil in Psalm 91.13, ""You will tread on the lion and the cobra; you will trample the great lion and the serpent."" Above Christ's head there are two cloisonné plates with an inscription in three lines: ""IHC NA / ZARENVS / REX IVDEOR"" (""Jesus of Nazareth, King of the Jews""); the letters IHC stand for the first three letters of the name of Jesus in Greek. The back side of the cross is decorated with gilt copper sheeting and has a simpler engraved"
"is called the ""crux commissa"". This term was invented by Justus Lipsius (1547–1606), who used it to distinguish this T-shaped cross from the now more familiar †-shaped cross and the saltire X-shaped cross. Tau Cross The tau cross is a T-shaped cross all three ends of which are sometimes expanded. It is so called because shaped like the Greek letter tau, which in its upper-case form has the same appearance as Latin and English T. Another name for the same object is Saint Anthony's cross or Saint Anthony cross, a name given to it because of its association with Saint"
"of the cross, so it can be opened to permit a small object to be placed in the cavity within. One side of the cross depicts Christ on the cross, with busts of the Virgin Mary on one side and of Joseph on the other. Below Christ's feet is a skull, possibly that of Adam. Above Christ's head is an inscription and the Sun and Moon. At the centre of the cross, where Christ's chest and torso would be, is a hole. The arms of the cross also bear faint Greek inscriptions, The other side of the cross shows the"
"that of the cross (σταυρός)."" The apocryphal Acts of Peter, of the second half of the 2nd century, attaches symbolic significance to the upright and the crossbeam of the cross of Jesus: ""What else is Christ, but the word, the sound of God? So that the word is the upright beam (""to orthon xulon"") whereon I am crucified. And the sound is that which crosseth it (""to plagion""), the nature of man. And the nail which holdeth the cross-tree unto the upright in the midst thereof is the conversion and repentance of man."" Irenaeus, who died around the end of"
"represents the footrest (""suppedaneum"") to which the feet of Jesus were nailed. In some earlier representations (and still currently in the Greek Church) the crossbar near the bottom is straight, or slanted upwards. In later Slavic and other traditions, it came to be depicted as slanted, with the side to the viewer's left usually being higher. During 1577–1625 the Russian use of the cross was between the heads of the double-headed eagle in the coat of arms of Russia. One tradition says that this comes from the idea that as Jesus Christ took his last breath, the bar to which"
"per year. The focal point of pilgrimage on the Hülfensberg is the ""Hülfenskreuz"", a 12th-century Romanesque crucifix. It is one of the most popular pieces of sacral art in the Erfurt diocese as well as one of the most important. The wooden sculpture is of Christ as a king looking straight ahead (in a ""strong frontality""), wearing a crown. A renovation in 1850 reconnected the legs with the cross. While the 12th-century origin of the cross is oft-repeated, Georg Dehio's ""Handbuch der deutschen kunstdenkmäler"" states that it may well be a later imitation. The crucifix is placed on a red"
"Cross moline The cross moline (also cross anchory, French ""croix ancrée"" ""anchor cross"") is a Christian cross, constituting a kind of heraldic cross. The name derives from its shape, which resembles a millrind, the iron clamp of the upper millstone, ""moline"" being the Old French for a mill. It is very similar to one of the varieties of the ""fer de moline"" heraldic charge (literal French: ""iron of a mill""), the forked tips of which, however, circle out slightly more, akin to the ""cross recercelee"". It is borne both inverted and rebated, and sometimes ""saltirewise"" (i.e. in the form of"
"obverse has a central medallion bearing the right facing image of Saint George on horseback slaying the dragon. The reverse of the central medallion bears the Cyrillic monogram of the Order of Saint George ""SG"" (Russian: «СГ»). The reverse of the two lateral arms of the cross bear the serial number of the award, the left arm having an embossed letter ""N"" at its left extremity. The class of the cross is embossed on the reverse of the lower arm, ""1-я степ"" for the first class, ""2-я степ"" for the second class, ""3-я степ"" for the third class and ""4-я"
"/For the expansion of my hands is His sign. /And my extension is the upright cross (σταυρός)."" Justin Martyr (100–165) explicitly says the cross of Christ was of two-beam shape: ""That lamb which was commanded to be wholly roasted was a symbol of the suffering of the cross which Christ would undergo. For the lamb, which is roasted, is roasted and dressed up in the form of the cross. For one spit is transfixed right through from the lower parts up to the head, and one across the back, to which are attached the legs of the lamb."" Like the"