You've asked for it, so here it is . . .
THE SYMBOLS and MEANING OF OUR NEW REREDOS CROSS
As soon as we put up the new cross on the reredos (the brick structure behind the altar) in the church, your comments were very much appreciative of its beauty and of the difference it makes for the entire church interior. And almost all of the comments I heard noted that you had not seen this "kind" of cross before—"what does it mean?" Then, just three weeks after the cross was placed, it was veiled, completely obscured during Lent/Holy Week. Of course, with Easter it was unveiled, and it's been like a second debut; indeed a good many people hadn't seen the new cross at all before it was veiled. Again, it is making a strong impression and the questions about it continue. As important as symbols are for our worship in the Episcopal Church, I am much gratified by your enthusiasm and interest.
First, our new cross is a variation of a Christus Rex (Latin: "Christ the King") on which Jesus is depicted on the cross, but He is vested in king's robes with a resplendent crown on His upright head. His eyes are open and His arms outstretched without the obvious nails. Thus the cross becomes a symbol of triumph. The Christus Rex is actually the very first type of cross with the figure of Jesus on it, dating from the 300's. [The commonly known, realistic crucifix with the tortured and bloodied body of Jesus did not come into widespread use until the 1100's.] In modem times (from about the 1950's) an alternative form of the Christus Rex was developed, depicting Jesus as a priest—in fact, our "great high priest who has passed through the heavens" [Hebrews 4:14]. This is what we have—a Christus Sacerdos [Latin: "Christ the Priest"]. The rationale for this variation on the Christus Rex is that "priest" is perhaps a more communicative and appropriate symbol than "king," not only theologically for the Church but also sociologically for most cultures today. Both the Rex and the Sacerdos crosses are very widely used in Anglican churches (as is the Crucifix, for that matter). Notethat we may continue to refer to our cross as a "Christus Rex" just because it is easier! So, the figure on our cross is Christ-as-Priest to us, vested as a priest (or bishop) at the Eucharist—a red chasuble and stole (red for His blood) over a standard white alb. If you look closely you will notice that the orphrey (decorative band) on the chasuble is patterned with wheat and grapes, obviously for the bread and wine of communion. A halo replaces the crown of the Rex, marking the glory of the risen Christ and, as such, there are no nails. Here, it is very effectively placed with Jesus looking down at our altar, explicitly reminding us that through the Church's priesthood, Jesus Himself is actually the Priest presiding at the Eucharist, just as He was presiding at the Last Supper in the Upper Room!
Surrounding the figure of Jesus are the symbols of the four Evangelists—the authors of the Gospels of the New Testament. Each one is shown with a book, representing his particular Gospel. As you face the cross, on top is Matthew, whose symbol as an Evangelist is a winged man (not an angel!). At left is Mark, the winged lion. Luke is represented by a winged ox on the right. At the bottom is John. the eagle. These same four images are identified in Biblical visions of Heaven, both in Ezekiel (1:4-11) and in the Revelation to John (Rev. 4:6-7). Some sources also link them to each Evangelist more specifically (such as saying that Luke's ox—an animal of sacrifice—reflects his Gospel's emphasis on the atoning sacrifice of Jesus, and that John's eagle recalls the unsurpassed majesty of his presentation of Christ). However, such associations are themselves debatable, and should not be taken too restrictively. However, note that each is winged so as to represent the spread of the Gospel.
In Christ,
Shannon+
