Many Christians believe making the sign of the cross over one's body is the sole possession of Roman Catholics, but the tradition goes all the way back to the second century with roots in the New Testament.
In the late second century, Tertullian mentions the sign of the cross: "At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at the table, when we light the lamps, on the couch, on the seat, in all the ordinary actions of daily life, we trace upon the forehead the sign" (13). In the fourth century, Cyril of Jerusalem wrote, "Let us then not be ashamed to confess the Crucified. Let the cross as our seal, be boldly made with our fingers upon our brow and on all occasions; over the bread we eat, over the cups we drink; in our comings and in our goings; before sleep; on lying down and rising up; when we are on our way, and when we are still" (14).
The sign is a significant gesture with profound meaning. It is a physical and tangible reminder that we are Christians, a way to mark that we are set apart unto God, a sign that we rest in the grace and mercy displayed at the cross, a reminder that the life of the cross is a life of sacrifice, and a way for us to constantly recognize that through Christ we enter into the profound mystery and life of the triune God - Father, Son, and Spirit. "[I]t is a blessing, a prayer, a proclamation of the Christian identity, a living mystery, and an acceptance of the role that God has given us" (42).
Some Christians reject the need for concrete bodily expressions of faith. Yet, we desperately need signs, symbols, and gestures to express our faith. "How do such gestures help us internalize our spirituality? Gestures and signs are essential to spiritual culture since every gesture holds its own spiritual meaning" (71). In my opinion, it is a fundamental denial of the incarnation to write-off the importance of bodily gestures and a fundamental betrayal of divine mystery to reject signs and symbols.
By marking ourselves with the cross, we assent to the "way of the cross" - a way not so much defined by redemptive suffering and pain (although this may be a part), but a way that "is submission of the self to the will of God" (74).
The sign also unites all believers: "The sign of the cross reflects this catholicity, because it is performed by every member of the church in exactly the same way, and it represents every member of the church in exactly the same way. Monks, bishops, laypeople, and priests cross themselves in the same manner. Unlike symbols such as vestments, and gestures such as the sign of blessing, which are used only by priests and bishops, the sign of the cross is used by everyone, in any setting" (82).
"The sign of the cross helps Christians internalize the messages of the crucifixion and the life of Jesus, making the message personal. At the same time, the sign of the cross connects us to other members of the church. It is a sign as private as it is public, as individual as it is communal. In tracing the sign of the cross over our body, we acknowledge our connection to Jesus, to the church and the community of saints, and to the Kingdom of Heaven that resides inside us" (82-83). I look forward to the day when the church stops playing "guilty by association" and openly embraces this universal symbol. We certainly could not go wrong by making the cross a greater part of our consciousness and actions!
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