The main focus of the kerygma of the apostles was ‘Christ crucified’. Though the cross was considered as disrespect in those days in the sight of the Christian believers it was Holy and invaluable. The early Christians have accepted the cross as a Christian symbol long before the time of Emperor Constantine. We have proof to show the sign of the cross at their tombs. “We preach Christ crucified” – this was the prestigious declaration of Paul. The cross has acquired the Christological importance since Christ has suffered the humiliation upon a cross though at one time it was a sign of disrespect and lowliness.

Stowros is the Greek noun form used for cross. This word is used 28 times and its verbal form stowro (crucify) is used 46 times in the New Testament. The root meaning of the word stowros is ‘a strait log or wood’. In due course the instrument on which the death penalty executed was also called stowros. There is no proof in the Old Testament to point that any one has been crucified alive. But those executed were hanged on the tree as a warning to others (Duet. 21:22,23, Jos. 10:26, Num. 25:4). Those who are hanged on the tree are considered as cursed (Gal. 3:13). Thus, the cross of Christ also has been considered as shame (Acts 5:30, 10:39, 13:29) by his enemies. The practice of hanging on the tree was prevalent in Egypt (Gen. 40:19), Carthage, Persia (Est. 7:10), Assur, Greece and Rome. Slaves and mean criminals were usually crucified. Roman citizens were never crucified. Therefore, it is considered that Paul was beheaded and Peter was crucified. Emperor Constantine stopped the punishment of crucifixion.

There were mainly four types of crosses. The ordinary cross (I) is a single log. The criminal is tied on this log, his hands lifted up and either tied on the log or nailed. The second type is called Latin cross (+). In this cross a horizontal log is tied almost at the top of the vertical log. The criminal is hanged on the vertical log and his hands stretched left and right to the horizontal log and nailed or tied. The third one is called Saint Antony’s cross (T). The fourth type is called Saint Andrew’s cross (X). Apart from these there were other crosses called Greek cross with all arms of the same length, double cross and triple cross. There were religions before Christ which used the symbol of cross. In the costumes of the priest of Egyptian god of light, Hores, the sign of cross was marked. In the monuments at Phoenicia the symbol of cross was found inscribed. But through the death of Jesus on the cross it has become  the symbol of salvation and redemption of mankind. Following this in different countries various types of crosses have emerged. Different church groups accepted crosses of different shapes. For example, the ecumenical cross, Jerusalem cross, Latin cross, Anchor cross, Lotus cross, Presbyterian cross, Celtic cross, Malter’s cross, Cecia cross, Barbie cross, Cantenbery cross, Alpha Omega cross etc.

As referred earlier, the importance of the cross is considered in Christology after the death of Christ on the cross. Paul declared, “The word of the cross is foolishness to those who perish but to us it is the power of God” (1 Cor. 1:18). He continued to say those who oppose the gospel are enemies of the cross (Phil. 3:18). Following this the cross of Christ became a matter of praiseworthy. Christology points to many possibilities and interpretations to the cross of Christ.

• A sign of restitution and reconciliation (Eph. 2:16)

• A sign of the fulfillment of the law (Col. 2:14). 

• A sign of peace and forgiveness (Col. 1:20).

• A sign of obedience (Phil. 2:8).

• A sign of blessings (Gal 3:13).

• A sign of the power of God (1 Cor. 1:18).

• A sign of the failure of evil powers (Colo. 2:15).

• A sign of self denial (Matt. 16:24, Mk. 8:34, Lk. 14:27).

• A sign of our unity with Christ (2 Cor. 5:14).

Though the cross was a stumbling block to Jews and foolishness to wise Greeks it has become the power of God’s wisdom to the Christian believers (1 Cor. 1:18, 23). During the time of the Roman rulers the accused carrying the cross and walking was an ordinary sight. Therefore, Christ has compared Christian discipleship to this imagery (Matt. 10:38, Mk. 8:34, Lk. 14:27). Paul calls the Christians to be crucified with Christ (Rom. 6:1-10). The ‘old man’ should be crucified to live in the renewal of life (Rom. 6:4-6). Thus, we have a call to carry the cross and to be crucified day by day. This call is to carry his shame and to go to him outside the camp (Heb. 13:13). We find the call for the mission here. The daily cross in Christian discipleship is both carrying the cross and getting crucified. But as said earlier, the cross is not the end of the joy but it is the beginning of victory and hope.