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บทความนี้เกี่ยวกับสัญลักษณ์ (Cross) สำหรับสัญลักษณ์ที่เป็นวัตถุ (Crucifix) ดูที่ ไม้กางเขน

กางเขนคริสเตียน (อังกฤษ: Christian cross) เป็นสัญลักษณ์แทนไม้กางเขนที่ใช้ตรึงพระเยซู ซึ่งโดยพฤตินัยแล้วเป็นสัญลักษณ์ของศาสนาคริสต์ด้วย

History of use of the symbol

Pre-Christian crosses

The cross-shaped sign, represented in its simplest form by a crossing of two lines at right angles, greatly antedates, in both East and West, the introduction of Christianity. It goes back to a very remote period of human civilization. It is supposed to have been used not just for its ornamental value, but also with religious significance.

Some have sought to attach to the widespread use of this sign, in particular in its swastika form, a real ethnographic importance. It may have represented the apparatus used in kindling fire, and thus as the symbol of sacred fire or as a symbol of the sun, denoting its daily rotation. It has also been interpreted as the mystic representation of lightning or of the god of the tempest, and even the emblem of the Aryan pantheon and the primitive Aryan civilization.

Another symbol that has been connected with the cross is the ansated cross (ankh or crux ansata) of the ancient Egyptians, which often appears as a symbolic sign in the hands of the goddess Sekhet, and appears as a hieroglyphic sign of life or of the living. In later times the Egyptian Christians (Copts), attracted by its form, and perhaps by its symbolism, adopted it as the emblem of the cross. In his book, The Worship of the Dead (London, 1904), p. 226, Colonel J. Garnier wrote: "The cross in the form of the 'Crux Ansata'… was carried in the hands of the Egyptian priests and Pontiff kings as the symbol of their authority as priests of the Sun god and was called 'the Sign of Life'."

In the Bronze Age we meet in different parts of Europe a more accurate representation of the cross, as conceived in Christian art, and in this shape it was soon widely diffused. This more precise characterization coincides with a corresponding general change in customs and beliefs. The cross is now met with, in various forms, on many objects: fibulas, cinctures, earthenware fragments, and on the bottom of drinking vessels. De Mortillet is of opinion that such use of the sign was not merely ornamental, but rather a symbol of consecration, especially in the case of objects pertaining to burial. In the proto-Etruscan cemetery of Golasecca every tomb has a vase with a cross engraved on it. True crosses of more or less artistic design have been found in Tiryns, at Mycenæ, in Crete, and on a fibula from Vulci.

Early Christian use

During the first two centuries of Christianity, the cross may have been rare in Christian iconography, as it depicts a purposely painful and gruesome method of public execution. The Ichthys, or fish symbol, was used by early Christians. The Chi-Rho monogram, which was adopted by Constantine I in the 4th century as his banner (see labarum), was another Early Christian symbol of wide use.

However, the cross symbol was already associated with Christians in the 2nd century, as is indicated in the anti-Christian arguments cited in the Octavius of Minucius Felix, chapters IX and XXIX, written at the end of that century or the beginning of the next, and by the fact that by the early 3rd century the cross had become so closely associated with Christ that Clement of Alexandria, who died between 211 and 216, could without fear of ambiguity use the phrase τὸ κυριακὸν σημεῖον (the Lord's sign) to mean the cross, when he repeated the idea, current as early as the apocryphal Epistle of Barnabas, that the number 318 (in Greek numerals, ΤΙΗ) in Genesis 14:14 was interpreted as a foreshadowing (a "type") of the cross (T, an upright with crossbar, standing for 300) and of Jesus (ΙΗ, the first two letter of his name ΙΗΣΟΥΣ, standing for 18), and his contemporary Tertullian could designate the body of Christian believers as crucis religiosi, i.e. "devotees of the Cross". In his book De Corona, written in 204, Tertullian tells how it was already a tradition for Christians to trace repeatedly on their foreheads the sign of the cross.

The Jewish Encyclopedia says:

The cross as a Christian symbol or "seal" came into use at least as early as the second century (see "Apost. Const." iii. 17; Epistle of Barnabas, xi.-xii.; Justin, "Apologia," i. 55-60; "Dial. cum Tryph." 85-97); and the marking of a cross upon the forehead and the chest was regarded as a talisman against the powers of demons (Tertullian, "De Corona," iii.; Cyprian, "Testimonies," xi. 21–22; Lactantius, "Divinæ Institutiones," iv. 27, and elsewhere). Accordingly the Christian Fathers had to defend themselves, as early as the second century, against the charge of being worshipers of the cross, as may be learned from Tertullian, "Apologia," xii., xvii., and Minucius Felix, "Octavius," xxix. Christians used to swear by the power of the cross (see Apocalypse of Mary, viii., in James, "Texts and Studies," iii. 118).

In contemporary Christianity

A crucifix on the wall of a church

In Christianity the cross reminds Christians of God's act of love in Christ's sacrifice at Calvary—"the Lamb of God who takes away the sin of the world." The cross also reminds Christians of Jesus' victory over sin and death, since it is believed that through His death and resurrection He conquered death itself. They venerate it not as a material object seen in isolation but as the symbol of the sacrifice by which Christ saved them, as the instrument of Christ's triumph, according to Colossians 2:15 ("Having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross"), and "as the instrument of our God's saving Love".

Christian crosses at a joint service for the Week of Prayer for Christian Unity.

Roman Catholics, Eastern Orthodox, Oriental Orthodox, members of the major branches of Lutheranism, some Anglicans, and other Christians often make the sign of the cross upon themselves. This was already a common Christian practice in the time of Tertullian.

The Feast of the Cross is an important Christian feast. One of the twelve Great Feasts in Eastern Orthodoxy is the Exaltation of the Cross on September 14, which commemorates the consecration of the basilica on the site where the original cross of Jesus was reportedly discovered in 326 by Helena of Constantinople, mother of Constantine the Great. The Catholic Church celebrates the feast on the same day and under the same name (In Exaltatione Sanctae Crucis), though in English it has been called the feast of the Triumph of the Cross.

Roman Catholic, Eastern Orthodox and Anglican bishops place a cross [+] before their name when signing a document. A cross [†] may also be placed before the name of a departed Christian when their name appears in print.

นิกายที่ปฏิเสธสัญลักษณ์กางเขน

ลัทธิพยานพระยะโฮวาไม่ยอมรับการใช้กางเขนเป็นสัญลักษณ์ของศาสนาคริสต์ โดยอ้างว่าในพระคัมภีร์ไม่มีการกล่าวถึงเรื่องนี้ และการกระทำดังกล่าวอาจเข้าข่ายการบูชารูปเคารพ (ดูที่ ลัทธิอคติรูปสัญลักษณ์) นอกจากนี้เครื่องหมายกางเขนยังเป็นสัญลักษณ์ที่ชาวบาบิโลนใช้ในการบูชาเทพของตน และเชื่อว่าพระเยซูสิ้นพระชนม์บนเสาตั้งตรงธรรมดา

อีกกลุ่มหนึ่งที่ปฏิเสธสัญลักษณ์นี้คือมอรมอน ที่เชื่อว่าพระเยซูสิ้นพระชนม์บนไม้กางเขน แต่คิดว่าสัญลักษณ์นี้เป็นสัญลักษณ์ของพระเยซูที่กำลังสิ้นพระชนม์ ขณะที่ศาสนาคริสต์คือการประกาศว่าพระคริสต์ยังทรงมีพระชนม์อยู่ (เพราะทรงคืนพระชนม์) ด้วยเหตุนี้ชาวมอรมอนจึงไม่ติดกางเขนบนศาสนสถานของตน

Forms of the Cross

The cross is often shown in different shapes and sizes, in many different styles. It may be used in personal jewelry, or used on top of church buildings. It is shown both empty and in crucifix form, that is, with a figure of Christ, often referred to as the corpus (Latin for "body"), affixed to it. Roman Catholic, Anglican and Lutheran depictions of the cross are often crucifixes, in order to emphasize that it is Jesus that is important, rather than the cross in isolation. Large crucifixes are a prominent feature of some Lutheran churches, as illustrated in the article Rood. However, some other Protestant traditions depict the cross without the corpus, interpreting this form as an indication of belief in the resurrection rather than as representing the interval between the death and the resurrection of Jesus.

Crosses are a prominent feature of Christian cemeteries, either carved on gravestones or as sculpted stelas. Because of this, planting small crosses is sometimes used in countries of Christian culture to mark the site of fatal accidents, or to protest alleged deaths.

In Catholic countries, crosses are often erected on the peaks of prominent mountains, such as the Zugspitze or Mount Royal, so as to be visible over the entire surrounding area.

Forms of the Christian cross include:

Image	Name	Description
	Altar cross	A cross on a flat base to rest upon the altar of a church. The earliest known representation of an altar cross appears in a miniature in a 9th-century manuscript. By the 10th century such crosses were in common use, but the earliest extant altar cross is a 12th-century one in the Great Lavra on Mt. Athos. Mass in the Roman Rite requires the presence of a cross (more exactly, a crucifix) "on or close to" the altar. Accordingly, the required cross may rest on the reredos rather than on the altar, or it may be on the wall behind the altar or be suspended above the altar.
	Blessing cross	Used by priests of the Eastern Orthodox and Oriental Orthodox Churches to bestow blessings upon the faithful.
	Processional cross	Used to lead religious processions; sometimes, after the procession it is placed behind the altar to serve as an altar cross.
	Coptic ankh	Shaped like the letter T surmounted by an oval or circle. Originally the Egyptian symbol for "life", it was adopted by the Copts (Egyptian Christians). Also called a crux ansata, meaning "cross with a handle".
	Canterbury cross	A cross with four arms of equal length which widen to a hammer shape at the outside ends. Each arm has a triangular panel inscribed in a triquetra (three-cornered knot) pattern. There is a small square panel in the center of the cross. A symbol of the Anglican and Episcopal Churches.
	Celtic Cross	Essentially a Latin cross, with a circle enclosing the intersection of the upright and crossbar, as in the standing High crosses.
	Crucifix	A cross with a representation of Jesus' body hanging from it. It is primarily used in Catholic, Anglican, Lutheran, and Eastern Orthodox churches (where the figure is painted), and it emphasizes Christ's sacrifice— his death by crucifixion.
	Greek cross	With arms of equal length. One of the most common Christian forms, in common use by the 4th century.
	Latin cross	Cross with a longer descending arm. Along with the Greek cross, it is the most common form. It represents the cross of Jesus' crucifixion.
	Russian Orthodox cross	(See Suppedaneum cross, below).
	Saltire or crux decussata	An X-shaped cross associated with St. Andrew, patron of Scotland, and so a national symbol of that country. The shape is that of the cross on which Saint Andrew is said to have been martyred. Also known as St. Andrew's Cross or Andrew Cross.

For further information on the forms in which the cross is represented, including its heraldric use, see the article Cross.

Unicode contains a number of cross symbols. The dagger symbol also represents the Christian cross. In Unicode, it is U+2020(†).