The Non-Christian Cross | Page 6

probably have deemed the cross, if to our minds a representation of the instrument of execution to which Jesus was affixed, as anything but the symbol of Victory we now deem it.
This is evident from the fact that the so-called cross of Jesus admittedly fulfilled the purpose for which it was erected at the request of those who sought the death of Jesus. And even according to our Gospels the darkness of defeat o'ershadowed the scene at Calvary.
To put the matter plainly, the victory of Jesus was not a victory over the cross; for He did not come down from the cross. Nor was it a victory over His enemies; for what they sought was to get rid of a man whom they deemed an agitator, and their wish was gratified, inasmuch as, thanks to the cross, He troubled them no more.
In other words the victory which we ascribe to Jesus did not occur during the gloom which hung like a pall over his native land at the time of His execution, but upon the then approaching Sun-day of the Vernal Equinox, at the coming of the glory of the dawn.
For the victory in question, from whatever point of view we may look at it, was not the avoidance of defeat, but its retrieval. And its story is an illustration of the old-world promise, hoary with antiquity and founded upon the coming, ushered in every year by the Pass-over or cross-over of the equator by the sun at the Vernal Equinox, of the bounteous harvests of summer after the dearth of devastating winter; bidding us ever hope, not indeed for the avoidance of death and therefore of defeat, but for such victory as may happen to lay in survival or resurrection.
It is therefore clear that even if we could prove that the instrument of execution to which Jesus was affixed was cross-shaped, it would not necessarily follow that it was as the representation of the cause of His death which we now deem it, that the figure of the cross became our symbol of Life and Victory.
In any case honesty demands that we should no longer translate as "cross" a word which at the time our Gospels were written did not necessarily signify something cross-shaped. And it is equally incumbent upon us, from a moral point of view, that we should cease to render as "crucify" or "crucified" words which never bore any such meaning.

CHAPTER II
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THE EVIDENCE OF MINUCIUS FELIX.
The Fathers who wrote in Latin, used the word crux as a translation of the Greek word stauros. It is therefore noteworthy that even this Latin word "crux," from which we derive our words "cross" and "crucify," did not in ancient days necessarily mean something cross-shaped, and seems to have had quite another signification as its original meaning.
A reference, for instance, to the writings of Livy, will show that in his time the word crux, whatever else it may have meant, signified a single piece of wood or timber; he using it in that sense.[6]
This however is a curious rather than an important point, for even the assumption that the word crux always and invariably meant something cross-shaped, would not affect the demonstration already made that the word stauros did not.
As our Scriptures were written in Greek and were written in the first century A.C., the vital question is what the word stauros then meant, when used, as in the New Testament, without any qualifying expression or hint that other than an ordinary stauros was signified. What the Fathers chose to consider the meaning of that word to be, or chose to give as its Latin translation, would, even if they had written the same century, in no wise affect that issue. And, as a matter of fact, even the earliest of the Fathers whose undisputed works have come down to us, did not write till the middle of the second century.
Granting, however, as all must, that most if not all of the earlier of the Fathers, and certainly all the later ones, rightly or wrongly interpreted the word stauros as meaning something cross-shaped, let us, remembering that this does not dispose of the question whether they rightly or wrongly so interpreted it, in this and the next two chapters pass in review the references to the cross made by the Fathers who lived before Constantine's march upon Rome at the head of his Gaulish army.
Commencing, on account of its importance, with the evidence of Minucius Felix, we find that this Father wrote
"We assuredly see the sign of a cross naturally, in the ship when it is carried along with swelling sails, when it glides forward with expanded oars; and when the military yoke is lifted up it is the sign of a cross; and when a man adores God with