Stone cross "Tsar of Glory"

The lines of the twenty-third Psalm formed the basis of this product.: "Take the gates, your princes, and take the eternal gates, and the King of Glory will enter. Whoever is this King of Glory, the Lord of Hosts, is the King of Glory" (Ps. 23:9-10). The crucified Christ appears in the image of the King of Glory, as a victor walking through the triumphal gates, ready to trample hell and bring out its prisoners. The outstretched arms, the slightly bowed turn of the head, the calmness in the gaze ― all this conveys the promised salvation through the sacrifice of Jesus. The cross is represented as a great shrine, as an Old Testament Altar, and the Savior in the form of a Sacrifice who goes to Golgotha in the name of love. The iconography of the Crucifixion testifies that with the death of Christ, one of the most important stages of the path of salvation came to an end, and at the same time, the power of people over Christ, permitted by God, ended. With death, the period of the Messiah's human life ended, when He hungered and suffered, was beaten and wounded: "I must be baptized with baptism, and how I long for this to happen" (Luke 12:50). At the base of the cross is Adam's skull, in reminder of the place of execution ― Golgotha, that translated from Greek, it means "Frontal place". It also symbolizes the remains of the ancestor buried on Calvary, whose guilt is washed away by the sacrifice of Jesus. The image of Adam's head at the foot of the Crucifixion appeared in the visual arts in the 9th century and, while maintaining artistic continuity, reaches our times. Around the edges of the Crucifix is a spear and a cane with a sponge soaked in alcohol (vinegar). The inscriptions at the middle of the cross "King of Glory" and "Son of God" glorify the name of the Lord. There is an expressive wood texture on the cross, and above the Crucifixion there is a small horizontal crossbar — titlo ― with the inscription of the guilt of Christ written by Pontius Pilate — INZI — Jesus of Nazareth, King of the Jews. In Renaissance art, it was usually given in Latin – "Iesus Nazarenus Rex Iudaeorum", abbreviated "INRI". Pilate wrote the inscription and put it on the cross. It was written: Jesus of Nazareth, King of the Jews. Many Jews read this inscription because the place where Jesus was crucified was not far from the city, and it was written in Hebrew, Greek, and Roman. But the chief priests of the Jews said to Pilate, "Do not write, 'The King of the Jews,' but that He said, 'I am the King of the Jews.'" Pilate replied: What I wrote, I wrote.(John 19:19-22) On the crescent halo of the Savior, you can see three Greek letters — O W N, forming the word I Am. This spelling appears around the 11th century, and emphasizes the Deity of Jesus Christ. Who is is one of the names of God (Exodus 3:14). Above the Savior's hands is the abbreviated name of Christ, made up of two pairs of letters under the titles: IC XC. The outline of the iconography is encircled by ornaments that emphasize the triumph that follows the great promise. The crucifixion of the Savior is depicted in relief in a large laconic form of a four-pointed stone cross. This sequence in iconography appeared after the acquisition of the Holy Cross by Queen Elena. As a sign of special reverence, large crosses are placed in home kiosks at the place of concentration of prayer. The shrine of home and family becomes the prototype of the Ark of the Covenant of the Jerusalem Temple.