Συζήτηση:Σταυρός/Αρχείο 4
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Το άσπρο γίνεται μαύρο με γοργούς ρυθμούς στο χώρο της Wikipedia στα αμφιλεγόμενα θρησκευτικά θέματα. Από που να αρχίσεις και που να τελειώσεις...
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Μερικές πηγές ακόμη στο υπό συζήτηση θέμα:
- Λεξικόν της Νέας Ελληνικής Γλώσσης, Πρωΐας (εκδοτικός οίκος Δημητράκου):
σταυρός (ο) [εκ της ριζ. στα-του ίστημι] πάσσαλος εστημένος όρθιος, άλλ. χάραξ, σκόλοψ, κοιν. παλούκι.
και στο αντίστοιχο ρήμα
σταυρόω [-όω] και σταυρώνω (ρ. μεταβτ.), αόρ. εσταύρωσα, παθ. αόρ. -ώθην και σταυρώθηκα, μετχ. παθ. παρκ. εσταυρωμένος και σταυρωμένος· παρ' αρχαίοις, περιβάλλω χώρον δια σταυρών, ήτοι πασσάλων, περιφράσσω, χαρακώ· || καθηλώ τινά επί του σταυρού, θανατώνω δια σταυρικού θανάτου· «άρον, άρον, σταύρωσον αυτόν» (Κ. Διαθ.)· || (συνεκδ.), βασανίζω, τυραννώ, ταλαιπωρώ τινα, άλλ. πιλατεύω: «τον εσταύρωσα με τα πειράγματά μου»
- Νέον Ορθογραφικόν Ερμηνευτικόν Λεξικόν, Χρ. Γιοβάνη:
σταυρός ο ΑΝ όρθιος πάσσαλος, παλούκι.
Μιλάμε για λεξικά της νεοελληνικής γλώσσας και παρατηρούμε την πρώτη σημασία που παραθέτουν στον όρο αυτό.
- Λεξικό English-Greek Dictionary, A Vocabulary of the Attic Language, by S. C. Woodhouse, M.A., Late Scholar of Christ Church, Oxford, London, George Routledge & Sons, Limited, Broadway House, Ludgate Hill, E.C., 1910:
Cross, subs. Upright stake: P. σταυρός, ο. Stake for impaling: V. σκόλοψ, ο.
- Georg Autenrieth, A Homeric Dictionary:
stauros : stake, pale, pl., Il. 24.453 and Od. 14.11.
- Henry George Liddell, Robert Scott, A Greek-English Lexicon:
stauros , ho,
A. upright pale or stake, staurous ektos elasse diamperes entha kai entha puknous kai thameas Od.14.11 , cf. Il.24.453, Th.4.90, X. An.5.2.21; of piles driven in to serve as a foundation, Hdt.5.16, Th.7.25.
II. cross, as the instrument of crucifixion, D.S.2.18, Ev.Matt.27.40, Plu.2.554a; epi ton s. apagesthai Luc.Peregr.34 ; s. lambanein, arai, bastazein, metaph. of voluntary suffering, Ev.Matt.10.38, Ev.Luc.9.23, 14.27: its form was represented by the Greek letter T, Luc.Jud.Voc.12.
Β. pale for impaling a corpse, Plu.Art.17.
και το ρήμα
staur-oô , ( [stauros] )
A. fence with pales, Th.7.25; s. ta bathê xulois D.S.24.1 :--Pass., Th.6.100.
II. crucify, Plb.1.86.4, Ev.Matt.20.19, Critodem. in Cat.Cod.Astr.8(4).200: metaph., s. tên sarka crucify it, destroy its power, Ep.Gal.5.24, cf. 6.14: hêlos estaurômenos nail from a cross, as amulet, Asclep.Jun. ap. Alex.Trall.1.15.
- Henry George Liddell, Robert Scott, An Intermediate Greek-English Lexicon:
stauros 1 [stênai]
I. an upright pale or stake, Hom., etc.: of piles driven in to serve as a foundation, Hdt., Thuc.
II. the Cross, NTest.: its form was represented by the Greek letter T, Luc.
1 stauro/s, ou=, o(,
και το ρήμα
stauroô [stauros]
I. to fence with pales, impalisade, Thuc.
II. to crucify, Polyb., NTest.
- Θεολογικό λεξικό Strong's Greek Dictionary:
4716 stauros, from the base of ίστημι - histemi 2476; a stake or post (as set upright), i.e. (specially), a pole or cross (as an instrument of capital punishment); figuratively, exposure to death, i.e. self-denial; by implication, the atonement of Christ:--cross.
4717 stauroo, from σταυρός - stauros 4716; to impale on the cross; figuratively, to extinguish (subdue) passion or selfishness:--crucify.
- Θεολογικό λεξικό Thayer's and Smith's Bible Dictionary:
4716 σταυρός:
1. an upright stake, esp. a pointed one 2. a cross a. a well known instrument of most cruel and ignominious punishment, borrowed by the Greeks and Romans from the Phoenicians; to it were affixed among the Romans, down to the time of Constantine the Great, the guiltiest criminals, particularly the basest slaves, robbers, the authors and abetters of insurrections, and occasionally in the provinces, at the arbitrary pleasure of the governors, upright and peaceable men also, and even Roman citizens themselves b. the crucifixion which Christ underwent
- Discipline and punishments of the Roman legions:
Alternatively, the I cross, the crucifee was nailed to the stipes or a tree, crux simplex, a "single piece without transom."
Παρατηρούμε τη μορφή σταυρού Ι, για την οποία δεν γίνεται καταγραφή στο άρθρο στην παρούσα μορφή.
- Εγκυκλοπαίδεια Catholic Encyclopedia, “Archæology of the Cross and Crucifix”:
Lastly, we may note, in regard to the material form of the cross that somewhat different ideas prevailed in Greece and Italy. The cross, mentioned even in the Old Testament, is called in Hebrew, `êç, i.e. "wood", a word often translated crux by St. Jerome (Genesis 40:19; Joshua 8:29; Esther 5:14; 8:7; 9:25). In Greek it is called στααυρός, which Burnouf would derive from the Sanskrit stâvora. The word was however frequently used in a broad sense. Speaking of Promotheus nailεd to Mount Caucasus, Lucian uses the substantive and the verbs and , the latter being derived from which also signifies a cross. In the same way the rock to which Andromeda was fastened is called crux, or cross. The Latin word crux was applied to the simple pole, and indicated directly the nature and purpose of this instrument, being derived from the verb crucio, "to torment", "to torture" (Isid., Or., V, xvii, 33; Forcellini, s. vv. Crucio, Crux). It is also to be noted that the word furca must have been at least partially equivalent to crux. In fact the identification of those two words is constant in the legal diction of Justinian (Fr. xxviii, 15; Fr, xxxviii, S. 2; Digest. "De pnis", xlviii, 19).
It is from this original Christian worship of the cross that arose the custom of making on one's forehead the sign of the cross. Tertullian says: "Frontem crucis signaculo terimus" (De Cor. mil. iii), i.e. "We Christians wear out our foreheads with the sign of the cross." The practice was so general about the year 200, according to the same writer, that the Christians of his time were wont to sign themselves with the cross before undertaking any action. He says that it is not commanded in Holy Scripture, but is a matter of Christian tradition, like certain other practices that are confirmed by long usage and the spirit of faith in which they are kept. A certain Scriptural authority for the sign of the cross has been sought by some in a few texts rather freely interpreted, especially in the above-mentioned words of Ezechiel (ix, 4), "Mark Thau upon the foreheads of the men that sigh, and mourn for all the abominations that are committed in the midst thereof", also in several expressions of the Apocalypse (vii, 3; ix, 4; xiv, 1). It would seem that in very early Christian times the sign of the cross was made with the thumb of the right hand (St. John Chrys., Hom. ad pop. Antioch. xi; St. Jerome, Ep. ad Eustochium; a practice still in use among the faithful during Mass, e.g. at the reading of the Gospel) and generally on the forehead; gradually, by reason of its symbolism, this sign was made on other parts of the body, with particularized intention (St. Ambrose, De Isaac et animâ, Migne, P. L., XIV, 501-34). Afterwards these different signs of the cross were united in one large sign such as we now make. In the Western Church the hand was carried from the left to the right shoulder; in the Eastern Church, on the contrary, it was brought from the right shoulder to the left, the sign being made with three fingers. This apparently slight difference was one of the (remote) causes of the fatal Eastern Schism.
The crucifixion of living persons was not practised among the Hebrews; capital punishment among them consisted in being stoned to death, e.g. the protomartyr Stephen (Acts 7:57-58). But when Palestine became Roman territory the cross was introduced as a form of punishment, more particularly for those who could not prove their Roman citizenship; later on it was reserved for thieves and malefactors (Josephus, Antiq., XX, vi, 2; Bell. Jud., II, xii, 6; XIV, 9; V, xi, 1). Though not infrequent in the East, it was but rarely that the Greeks made use of it. It is mentioned by Demosthenes (c. Mid.) and by Plato (Rep., II, 5; also Gorgias). The stake and the gibbet were more common, the criminal being suspended on them or bound to them, but not nailed. Certain Greeks who had befriended the Carthaginians were crucified near Motya by order of Dionysius of Syracuse (Diodor. Sic., XIV, 53). Both in Greece and in the East the cross was a customary punishment of brigands (Hermann, Grundsätze und Anwendung des Strafrechts, Göttingen, 1885, 83). It was at Rome, however, that from early republican times the cross was most frequently used as an instrument of punishment, and amid circumstances of great severity and even cruelty. It was particularly the punishment for slaves found guilty of any serious crime. Hence in two places (Pro Cluent., 66; I Philipp., ii), Cicero calls it simply "servile supplicium" the punishment of slaves -- more explicitly (In Verr., 66), "servitutis extremum summumque supplicium" -- the final and most terrible punishment of slaves. Hüschke, however (Die Multa), does not admit that it was originally a servile punishment. It was inflicted also, as Cicero tells us (XIII Phil., xii; Verr., V, xxvii), on provincials convicted of brigandage. It is certain, however, that it was absolutely forbidden to inflict this degrading and infamous punishment on a Roman citizen (Cic., Verr. Act., I, 5; II, 3, 5; III, 2, 24, 26; IV, 10 sqq.; V, 28, 52, 61, 66); moreover, an illegal application of this punishment would have constituted a violation of the leges sacratæ. Concerning a slave, the master might act in one of two ways; he might condemn the slave arbitrarily (Horace, Sat. iii; Juvenal, Sat. vi, 219), or he might turn him over to the triumvir capitalis, a magistrate whose duty it was to look after capital punishment.
The penalty of the cross goes back probably to the arbor infelix, or unhappy tree, spoken of by Cicero (Pro, Rabir., iii sqq.) and by Livy, apropos of the condemnation of Horatius after the murder of his sister. According to Hüschke (Die Multa, 190) the magistrates known as duoviri perduellionis pronounced this penalty (cf. Liv., I, 266), styled also infelix lignem (Senec., Ep. ci; Plin., XVI, xxvi; XXIV, ix; Macrob., II, xvi). This primitive form of crucifixion on trees was long in use, as Justus Lipsius notes ("De cruce", I, ii, 5; Tert., "Apol.", VIII, xvi; and "Martyrol. Paphnut." 25 Sept.). Such a tree was known as a cross (crux). On an ancient vase we see Prometheus bound to a beam which serves the purpose of a cross. A somewhat different form is seen on an ancient cist at Præneste (Palestrina), upon which Andromeda is represented nude, and bound by the feet to an instrument of punishment like a military yoke -- i.e. two parallel, perpendicular stakes, surmounted by a transverse bar. Certain it is, at any rate, that the cross originally consisted of a simple vertical pole, sharpened at its upper end. Mæcenas (Seneca, Epist. xvii, 1, 10) calls it acuta crux; it could also be called crux simplex. To this upright pole a transverse bar was afterwards added to which the sufferer was fastened with nails or cords, and thus remained until he died, whence the expression cruci figere or affigere (Tac., "Ann.", XV, xliv; Potron., "Satyr.", iii) The cross, especially in the earlier times, was generally low. it was elevated only in exceptional cases, particularly whom it was desired to make the punishment more exemplary or when the crime was exceptionally serious. Suetonius (Galba, ix) tells us that Galba did this in the case of a certain criminal for whom he caused to be made a very high cross painted white -- "multo præter cætteras altiorem et dealbatam statui crucem jussit".
- Εγκυκλοπαίδεια Συμβόλων:
03:1 : The Latin cross, crux immissa, crux capitata. The latin word crux is derived from "cruciare", meaning to torture. This cross since at least one thousand years has been the Western world's symbol par excellence. It is chiefly associated with the torture and killing of Jesus Christ, and thus with the Christian religion and Christianity.
Before the time of Jesus, represented, among other things, the staff of Apollo, the sun god, son of Zeus, and appeared for instance on ancient coins.
Crosses with arms of equal length were used frequently since time immemorial in pre-Columbian America, the Euphrates-Tigris region, and other parts of the world. That cross seems to have been associated with the sun and the powers that controlled the weather. In Babylon, the equal arms cross was considered one of the attributes of Anu, god of the heavens. In the mighty Assyrian empire, which seems to have originated as a Babylonian colony in the second millennium B.C., the sun cross in the wheel cross form of and was one of the attributes of the national god, Assur. When was used as the staff of Apollo it lost its ring, and one of its arms was lengthened to form . That seems to represent the first use of the Latin cross form in the Hellenic sphere. However, variations of crosses of the Latin type are fairly common elsewhere in Europe during, or even before the Bronze Age period, as witnessed by for instance such rock carved signs as .
Sometime during the first centuries of the Western calendar the Latin cross was adopted by the Christian ideology. Still being associated with heavenly, almighty lords, both and even more so , the sun god's staff, gradually became symbols for death, sin, guilt death, sin, guilt, and burial. But, and in accordance with the law of the polarity of meanings of elementary graphs the cross also came to mean resurrection, rebirth, salvation, and eternal life after bodily death.
On gravestones and in genealogy the sign means dead, deceased and date of death. Compare with six-pointed and five-pointed star signs for born, or date of birth, on tomb stones and in genealogy.
Βλέπε ακριβές κείμενο και σύμβολα ονλάιν:
- Εγκυκλοπαίδεια Easton Illustrated Dictionary:
Cross, in the New Testament was the instrument of crucifixion, and hence used for the crucifixion of Christ itself (Eph. 2:16; Heb. 12:2; 1 Cor. 1:17, 18; gal. 5:11; 6:12, 14; Phil. 3:18). The word is also used to denote any severe affliction or trial (Matt. 10:38; 16:24; Mark 8:34; 10:21). The forms in which the cross is represented are these:- • 1. The crux simplex (I), a "single piece without transom." • 2. The crux decussata (X), or St. Andrew's cross. • 3. The crux commissa (T), or St. Anthony's cross. • 4. The crux immissa (t), or Latin cross, which was the kind of cross on which our Saviour died.
Above our Lord's head, on the projecting beam, was placed the "title." (See Crucifixion.)
After the conversion, so-called, of Constantine the Great (B.C. 313), the cross first came into use as an emblem of Christianity. He pretended at a critical moment that he saw a flaming cross in the heavens bearing the inscription, "In hoc signo vinces", i.e., By this sign thou shalt conquer, and that on the following night Christ himself appeared and ordered him to take for his standard the sign of this cross. In this form a new standard, called the Labarum, was accordingly made, and borne by the Roman armies. It remained the standard of the Roman army till the downfall of the Western empire. It bore the embroidered monogram of Christ, i.e., the first two Greek letters of his name, X and P (chi and rho), with the Alpha and Omega.
Προσέξτε ότι ο "crux simplex (I)" αποτελεί την πρώτη σημασία του όρου.
- Believe:
Cross denotes, primarily, "an upright pale or stake." On such malefactors were nailed for execution. Both the noun and the verb stauroo, "to fasten to a stake or pale, " are originally to be distinguished from the ecclesiastical form of a two beamed "cross." The shape of the latter had its origin in ancient Chaldea, and was used as the symbol of the god Tammuz (being in the shape of the mystic Tau, the initial of his name) in that country and in adjacent lands, including Egypt. By the middle of the 3rd cent. A.D. the churches had either departed from, or had travestied, certain doctrines of the Christian faith.
In order to increase the prestige of the apostate ecclesiastical system pagans were received into the churches apart from regeneration by faith, and were permitted largely to retain their pagan signs and symbols. Hence the Tau or T, in its most frequent form, with the cross-piece lowered, was adopted to stand for the "cross" of Christ. As for the Chi, or X, which Constantine declared he had seen in a vision leading him to champion the Christian faith, that letter was the initial of the word "Christ" and had nothing to do with "the Cross" (for xulon, "a timber beam, a tree, " as used for the stauros). The method of execution was borrowed by the Greeks and Romans from the Phoenicians. The stauros denotes (a) "the cross, or stake itself, " e.g., Matt. 27:32; (b) "the crucifixion suffered, " e.g., 1 Cor. 1:17-18, where "the word of the cross, " RV, stands for the gospel; Gal. 5:11, where crucifixion is metaphorically used of the renunciation of the world, that characterizes the true Christian life; 6:12, 14; Eph. 2:16; Phil. 3:18. The judicial custom by which the condemned person carried his stake to the place of execution, was applied by the Lord to those sufferings by which His faithful followers were to express their fellowship with Him, e.g., Matt. 10:38.
- Θεολογικό λεξικό J. J. Scott, Jr., Elwell Evangelical Dictionary:
The Greek word for "cross," stauros, literally refers to an upright, pointed stake or pale. The word xylon is usually "wood" or "tree." In the NT and in some other literature of the time both frequently refer to a particularly cruel and degrading form of capital punishment known as crucifixion. In both canonical and later Christian literature "cross" and "crucifixion" take on a particularly important significance because of their connection with the death of Jesus and his expectations of his disciples. Any understanding of crucifixion in the ancient world must include the facts related to the act itself, its effect upon the victim, and the sociocultural implications attached to it.
Method of Crucifixion
Crucifixion involved elevating the condemned upon a pole, some form of frame or scaffolding, or a natural tree, thus exposing him to public view and derision. In many cases the individual was put to death through some other means and all or a part of the body (usually the head) then elevated. In other circumstances it became the actual means of execution. Because of both the effect of crucifixion upon the body and the lengthy period which usually elapsed before death, it represented the most painful, cruel, and barbaric form of execution. Its roots are lost in history. In one form or another it is known to have been practiced by many groups (such as the Indians, Scythians, Celts, Germani, Britanni, and Taurians) but is most closely associated with the Persians, Carthaginians, Phoenicians, Greeks, and especially the Romans. Some evidence suggests that it may have been associated with religious human sacrifice as well as a means of punishment.
Earlier forms probably involved impaling the condemned on a single pole or suspending him by wedging the head between a "Y" at one end of the implement. By NT times there seem to have been several different forms of "crosses" commonly used by the Romans. In addition to the single pole (crux simplex), most involved the use of at least two separate pieces of wood to construct a frame. However, crucifixion gave executioners opportunity to use their most cruel and sadistic creativity; victims were occasionally hung in grotesque positions by a variety of means. The two cross forms most likely used for the execution of Jesus are the St. Anthony's cross (crux commissa), shaped like a "T," or the Latin cross (crux immissa), on which the vertical piece rises above both the horizontal cross-bar (patibulum) and the head of the victim; the statement in Matt. 27:37 (cf. Luke 23:38) that the inscription was placed "over his head" and most ancient tradition favor the latter.
Detailed descriptions of crucifixion are few; writers seem to have avoided the subject. Recent archaeological discoveries, including skeletal remains of a crucifixion in first century Palestine (at Giv'at ha-Mivtar in Jerusalem), have added considerably to knowledge of the act. It seems that the Gospel accounts of the death of Jesus describe a standard Roman procedure for crucifixion. After the pronouncement of sentence, the condemned was required to carry the horizontal piece to the place of execution, always outside the city. The leader of the four-man execution squad led the procession bearing a sign detailing the reason for the execution. There the victim was flogged (this seems to have preceded condemnation in the case of Jesus, possibly to elicit sympathy). The victim's outstretched arms were affixed to the cross-bar by either nails or ropes. This was then raised and secured to the perpendicular pole (which in some areas may have been left in place permanently, both for convenience and as a warning). A small board or peg may have been provided as sort of a seat to bear some of the weight of the condemned (this actually may have prolonged suffering by prohibiting suffocation). The feet were then secured in a manner forcing the knees into a bent position. Contrary to popular contemporary opinion, crosses were not high; the feet were probably only a few inches above the ground. The sign describing the accusation was secured to the cross.
Death usually came slowly; it was not unusual for persons to survive for days on the cross. Exposure, disease, hunger, shock, and exhaustion were the usual immediate causes of death. Occasionally death was "mercifully" hastened by breaking the legs of the condemned. In Jesus' case death came much more swiftly than usual. A spear was thrust into his side to assure he was really dead before the body was removed (John 19:31-37). Bodies of the crucified were often left unburied and eaten by carnivorous birds and beasts, thus adding to the disgrace. The social stigma and disgrace associated with crucifixion in the ancient world can hardly be overstated. It was usually reserved for slaves, criminals of the worst sort from the lowest levels of society, military deserters, and especially traitors. In only rare cases were Roman citizens, no matter what their crime, crucified. Among the Jews it carried an additional stigma. Deut. 21:23, "A hanged man is accursed by God," was understood to mean that the very method of death brought a divine curse upon the crucified. Thus, the idea of a crucified Messiah posed a special problem for such Jews as Paul (cf. Gal. 3:13; 1 Cor. 1:27-29).
Significance of the Cross
NT writers assume the historicity of the crucifixion of Jesus and focus their attention upon its significance. In it they understand that he, "who was in the form of God, did not consider equality with God a thing to be grasped at," was willing to "humble himself," take "on the form of a servant," and endure "even the death on the cross" (Phil. 2:6-8). This demonstrates the ultimate of humiliation and degradation. Yet, they affirm, the crucifixion of Jesus, the Messiah (Christ), was the will and act of God with eternal and cosmic significance. At the simplest level, the crucifixion of Jesus was the means by which God provided salvation, the forgiveness of sins (cf. 1 Cor. 15:3). Christ crucified becomes the summary of the Christian message (1 Cor. 2:2). The cross of Jesus, the beloved Son of God, is the supreme demonstration of the love God has for sinful man (cf. John 3:16; 15:16). In Jesus' death God deals concretely with the sin and guilt which offends his holiness and separates man from his Creator. Because of the cross God becomes both the righteous and just Judge and, at the same time, the one who makes forgiveness available and justifies believers (cf. Rom. 3:26). The condemning legal demands set against man have been "canceled," nailed to the cross (Col. 2:14). The word of the cross is God's word of reconciliation (II Cor. 5:19). The cross is also the symbol of discipleship. To first century Palestinians, who often witnessed the condemned carrying the crossbar to the site of their final torture, Jesus' word, "If any man will come after me, let him take up his cross and follow me" (Mark 8:34; cf. Matt. 10:38; Luke 14:27), must have come with a jolting, graphic impact. Jesus insists that the humiliation and suffering that culminated in his crucifixion were to characterize the experience of his followers. "It is," he says, "for the disciple to be like his teacher" (Matt. 10:24). Crucifixion becomes a part of the identification between Christ and the believer who is "crucified with Christ" (Gal. 2:20). The negative side of the characteristics of the new life of the Christian consists in having "crucified" sinful natures and desires (Gal. 5:24). When understood in its historical, social context, Paul's statement that the proclamation of Christ crucified is a "stumbling block" or "scandal" (skandalon) to the Jews and "foolishness" (moria) to the Gentiles is both logical and clear. Yet for Christians it remains an act and demonstration "of the power and wisdom of God" (1 Cor. 1:23-24).
- Πηγή με πλήθος αναφορών σε τύπους σταυρών:
Crux Simplex: The crux simplex, being a simple upright post, does not have the transverse beam found on other forms. The ancient Greek word for stake is stauros (n) and stauroo (v). This simple post was common for crucifixions until the ancient Phoenicians added a cross beam to make a crux immissa. The crux simplex evolved from a tree - infelix lignum or arbor infelix - dedicated to the gods of the nether world, a non-fruiting tree, unproductive and valueless, and therefore considered suitable for crucifying criminals. The Bible says that Jesus was hung on a tree (Acts 5:30, 10:39, 13:29, Galatians 3:13, 1st Peter 2:24). Whether it was an actual rooted tree or an upright wooden post fixed into the ground (stipe), it doesn't mean a transverse beam was not added to form a cross shape. A common crucifixion method was to bind the condemned person's wrists to a beam (patibulum) and then attach that beam to a tree or stipe, thereby forming a cross (crux composita or crux acuta).
- Christian churches of God, The Cross: Its Origin and Significance:
The argument is difficult to resist that the cross was introduced to the Christian system from the Mystery cults along with the other forms of worship which gradually took over Christianity and which had no part of the early church.
These forms, such as Sunday worship and the festivals of Easter and Christmas, came from the Sun cults (see Bacchiocchi From Sabbath to Sunday, Rome, 1977). The symbol of chi-ro was in use at the close of the third century. The Latin cross appears on certain coins of Constantine which appeared with symbols of Mars and Apollo on the same coins. The symbols of the cross and chi-ro were suppressed by Julian. But after this time, the symbol appeared upon coins and even upon the Imperial diadem (D’Alviella, op. cit., p. 329).
- Εγκυκλοπαίδεια WebBible Encyclopedia:
1. The crux simplex (I), a "single piece without transom."
- Λεξικό Easton's Bible Dictionary:
Cross In the New Testament the instrument of crucifixion, and hence used for the crucifixion of Christ itself (Eph 2:16; Heb 12:2; Co1 1:17, Co1 1:18; Gal 5:11; Gal 6:12, Gal 6:14; Phi 3:18). The word is also used to denote any severe affliction or trial (Mat 10:38; Mat 16:24; Mar 8:34; Mar 10:21). The forms in which the cross is represented are these: (1.) The crux simplex (I), a "single piece without transom." (2.) The crux decussata (X), or St. Andrew's cross. (3.) The crux commissa (T), or St. Anthony's cross. (4.) The crux immissa ( or Latin cross, which was the kind of cross on which our Saviour died. Above our Lord's head, on the projecting beam, was placed the "title." (See CRUCIFIXION.) After the conversion, so-called, of Constantine the Great (313 B.C.), the cross first came into use as an emblem of Christianity. He pretended at a critical moment that he saw a flaming cross in the heavens bearing the inscription, "In hoc signo vinces", i.e., By this sign thou shalt conquer, and that on the following night Christ himself appeared and ordered him to take for his standard the sign of this cross. In this form a new standard, called the Labarum, was accordingly made, and borne by the Roman armies. It remained the standard of the Roman army till the downfall of the Western empire. It bore the embroidered monogram of Christ, i.e., the first two Greek letters of his name, X and P ( chi and rho ), with the Alpha and Omega . (See ALPHA.)
- Labor Law Talk:
A single, vertical wooden stake with no transom at all has also been cited; this is how (since 1929) Jehovah's Witnesses typically describe the device on which Jesus was crucified. This supposition could be viewed as logical, as the Gospel accounts refer to the breaking of the crucified victim's legs to hasten death; the research of Frederick Zugibe (see below) indicated that a person suspended by the arms from a crosspiece would not asphyxiate with leg support removed; therefore the position indicated by crux simplex, illustrated by Justus Lipsius (1547-1606) in his book De cruce libri tres, Antwerp, 1629, p. 19, seems more accurate. Crucifixion in this position, with hands affixed over one's head, would in fact precipitate asphyxiation rapidly once the legs were broken. Additionally, it is evident that a simple upright stake was more generally used for ancient crucifixions, for reasons of simplicity; the original Greek word for "cross" (stauros) is generally understood to indicate a simple upright pole or stake.
The fact that cross-like images have been used in pagan religions from times of ancient antiquity as phallic and mystic symbols (eg. the Egyptian ankh) is as well abhorrent to some Christian groups, who do not use such images or symbols in their worship.
- CRUCIFIXION IN ANTIQUITY - THE ANTHROPOLOGICAL EVIDENCE, By Joe Zias:
The literary sources for the Roman period contain numerous descriptions of crucifixion but few exact details as to how the condemned were affixed to the cross.
- Σε αυτή την ιστοσελίδα μπορεί να δει κανείς ένα απόσπασμα στην κοπτική γλώσσα όπου εμφανίζονται ευδιάκριτα δυο σταυροί. Το απόσπασμα αφορά μαγικό κείμενο το οποίο χρονολογείται τους πρώτους αιώνες Κ.Χ..
Ο σταυρός χρησιμοποιούνταν ως σύμβολο με μαγικές δυνάμεις, πράγμα που υιοθέτησε και ο Χριστιανικός κόσμος, όπως φαίνεται για παράδειγμα στη χρήση του σταυρού σε λεγόμενους εξορκισμούς.
Αναμένω από τους συγγραφείς του άρθρου να λάβουν υπόψη τους και να περιλάβουν και αυτές τις πτυχές του θέματος, καθώς γίνεται απόπειρα εκ του πονηρού να υποβιβαστεί αυτή η "άλλη" άποψη σε άποψη μιας θρησκευτικής ομάδας και μόνο.
--Pvasiliadis 02:41, 6 Δεκεμβρίου 2005 (UTC)
Καταρχάς να ξεκινήσουμε από τα λεξικά της Νέας Ελληνικής που αφορά το θέμα μας. Αν δηλ. είναι αποδεκτό να γράφεται ένα λήμμα της Νέας Ελληνικής με πρώτη έννοια την αρχαία ελληνική σημασία του.
Από τα ελληνικά λεξικά λοιπόν έφερες:
1. Λεξικόν της Νέας Ελληνικής Γλώσσης, Πρωΐας (εκδοτικός οίκος Δημητράκου)
Το λεξικό αυτό δεν αφορά καταρχάς ΜΟΝΟ την Νέα Ελληνική. Ο κύριος σκοπός του συγγραφέα είναι να παρουσιάσει ολόκληρη την πορεία της ελληνικής γλώσσας από την αρχαιότητα μέχρι σήμερα ως ενιαίο σύνολο.
2. Νέον Ορθογραφικόν Ερμηνευτικόν Λεξικόν, Χρ. Γιοβάνη
"Παρέλειψες" να πεις ότι και αυτό, έκδοση του 1970 είναι επίσης του Δημητράκου, σε εκδόσεις Γιοβάνη. Οπότε έχουμε τον ίδιο ακριβώς συγγραφέα στα 2 λεξικά, με το ίδιο σκεπτικό και μέθοδο εργασίας.
Τώρα, τι να σχολιάσω από τις πηγές που έφερες και λένε καθαρά:
- 1. Λεξικό English-Greek Dictionary, A Vocabulary of the Attic Language και όχι της Νέας Ελληνικής
- 2. A Homeric Dictionary, και όχι της Νέας Ελληνικής
- 3. Liddell - Scott που παρουσιάζει ολόκληρη την ελληνική γλώσσα και όχι την Νέα Ελληνική. Άλλωστε το αναφέρει κια με τις πηγές:
- Od.14.11, Il.24.453 (Οδύσσεια, Ιλιάδα και άλλα ...νεοελληνικά έργα)
- 4. Πάλι Liddell & Scott, An Intermediate Greek-English Lexicon όπου και πάλι λέει καθαρά δίπλα:
an upright pale or stake, Hom. (δηλ. Ομηρική έκφραση) και όχι της Νέας Ελληνικής.
Νομίζω ότι τα παραπάνω (και συνεχίζω το ψάξιμο) σε εκθέτουν καθώς τα βάζεις όλα μαζί για να φαίνονται πολλά.
Για το λόγο αυτό, για να γίνει φανερή η ποιότητα των επιχειρημάτων (θυμίζω ότι σε συζήτηση για τον Σταυρό είχες παραγεμίσει την επιχειρηματολογία σου με απόψεις για τον Χίτλερ, τον Μ. Κωνσταντίνο για να κάνει μπούγιο) παρακάτω παραθέτω ΜΟΝΟ λεξικά της Νέας Ελληνικής, ώστε με ευκολία να δουν όλοι, ποιος είναι ο κανόνας που ακολουθείται σήμερα στα λεξικά
Ας δούμε λοιπόν, ποια είναι η κυρίαρχη έννοια στα κυριότερα λεξικά της Νέας Ελληνικής που κυκλοφορούν αυτή τη στιγμή στην Ελλάδα και τι γράφουν:
- Νέο Ελληνικό Λεξικό, ΕΜΜ. ΚΡΙΑΡΑ
- σταυρός, ο, ουσ. δύο δοκοίπου σχηματίζουν μεταξύ τους ορθή γωνία, (συνήθως σε σχήμα Τ).
- Μονοτονικό Λεξικό της Δημοτικής, ΗΛΙΑ ΙΩ. ΚΑΜΠΑΝΑ
- σταυρός, ο, αρχ. σταυρός, όργανο εκτελέσεως των καταδίκων, που αποτελείται από δύο δοκάρια σε ορθή γωνία. καθετί που έχει τέτοιο σχήμα, Τίμιος Σταυρός.
- Λεξικό της Ελληνικής Γλώσσας, ΓΡΗΓΟΡΟΠΟΥΛΟΣ Λ.
- σταυρός, (ο) δύο δοκάρια κάθετα συναρμοσμένα μεταξύ τους, όργανο θανατικής εκτέλεσης καταδίκων, σύμβολο της πίστης των Χριστιανών
- Νέο Ελληνικό Λεξικό, ΧΑΡΗΣ ΠΑΠΑΚΥΡΙΑΚΟΥ, εκδ. ΚΩΣΤΟΓΙΑΝΝΟΣ
- σταυρός, ο, ουσ. το κυριότερο σύμβολο της χριστιανοσύνης
Παίδες μου επιτρέπετε να χρησιμοποιήσω τη βιβλιογραφία και τις απόψεις σας να φτιάξω μια αρθράρα; Όχι τα μπινελικία εννοείται--Kalogeropoulos 17:10, 6 Δεκεμβρίου 2005 (UTC)
:)
--Papyrus 17:26, 6 Δεκεμβρίου 2005 (UTC)
Kalogeropoulos: Όρμα. +MATIA ☎ 17:31, 6 Δεκεμβρίου 2005 (UTC)
Αγαπητέ Papyrus,
Ακολουθείς τη λογική του μηδενισμού όλων των άλλων πηγών εκτός των δικών σου, όπως συνήθως.
Πάλι φέρνεις κουκουβάγιες στην Αθήνα λέγοντας το τι εννοούμε σήμερα με τη λέξη σταυρός! Το είπαμε πολλές φορές από την αρχή της συζήτησης. Είναι ξεκάθαρο σε όλους μας το τι σημαίνει σήμερα η λέξη "σταυρός". Σε κανένα σημείο της συζήτησης δεν σου ζήτησα να βάλεις την κλασική έννοια της λέξης "σταυρός" πρώτη. Πρώτη όμως θα πρέπει να βάλεις την ετυμολογία του όρου και σε κάποιο σημείο στη συνέχεια να περιλάβεις και αυτή την έννοια της σύγχρονης λέξης "σταυρός".
Το αν το site είναι από την Ιαπωνία ή αν είναι από το Πεκίνο είναι το ελάχιστο. Το "μπούγιο" που βλέπεις και το τσουβαλιάζεις με αυτόν τον τρόπο κάνει φανερό ότι και άλλος κόσμος γνωρίζει την πρωταρχική έννοια της λέξης "σταυρός" όσο και αν θέλουν κάποιοι εδώ να την ταυτίσουν αποκλειστικά και μόνο με τους Μάρτυρες του Ιεχωβά.
Όσο για το ίδιο το άρθρο, δεν είχα την πρόθεση ως τώρα να επέμβω στη συγγραφή του. Απλά πρόσφερα υλικό και για την "άλλη" άποψη. Δεν θα είχα καμία αντίρρηση να επέμβει ο χρήστης Kalogeropoulos, ο οποίος αποτελεί μέρος της μειονότητας που διαθέτει ταυτόχρονα και ικανότητα σκέψης και παρρησία λόγου. Θα ήθελα να δω και τη δική του προσπάθεια.
--Pvasiliadis 18:12, 6 Δεκεμβρίου 2005 (UTC)
Kalogeropoulos,
Δεν έχω καμία αντίρρηση στο να γράψεις εσύ το άρθρο. Μπορείς να κάνεις λίγες ημέρες ακόμη υπομονή καθώς πρόκειται να κάνω διαθέσιμη λίγη ακόμη βιβλιογραφία;
Επίσης, θα ήθελα να ξαναγράψω την ιστορία της λέξης, καθώς ανήκει στον ακαδημαϊκό μου τομέα. Εκτός κι αν σκοπεύεις να επαναδιαρθρώσεις το λήμμα τελείως.
--Hieronymus 08:42, 7 Δεκεμβρίου 2005 (UTC)