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How Soon Is Now?
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For the TV serial, see How Soon Is Now? (TV series). For the Degrassi: The Next Generation episode, see How Soon Is Now? (D:TNG episode).
"How Soon Is Now?"
Single by The Smiths
from the album Hatful of Hollow
B-side
"Well I Wonder"
Released
28 January 1985 (1985-01-28)
Format
7-inch single
Recorded
1984
Genre
Alternative rock[1]
psychedelia[2]
Length
3:41
Label
Rough Trade
Songwriter(s)
Johnny Marr
Morrissey
Producer(s)
John Porter
The Smiths singles chronology
"William, It Was Really Nothing"
(1984) "How Soon Is Now?"
(1985) "Shakespeare's Sister"
(1985)
"William, It Was Really Nothing"
(1984) "How Soon Is Now?"
(1985) "Shakespeare's Sister"
(1985)
"How Soon Is Now?" is a song by the English rock band the Smiths, written by singer Morrissey and guitarist Johnny Marr. Originally a B-side of the 1984 single "William, It Was Really Nothing", "How Soon Is Now?" was subsequently featured on the compilation album Hatful of Hollow and on US, Canadian, Australian, and Warner UK editions of Meat Is Murder. Belatedly released as a single in the UK in 1985, it reached No. 24 on the UK Singles Chart. When re-released in 1992, it reached No. 16.
In 2007, Marr said "How Soon Is Now?" is "possibly [the Smiths'] most enduring record. It's most people's favourite, I think."[3] Despite its prominent place in the Smiths' repertoire, it is not generally considered to be representative of the band's style.[4] Although a club favourite, it did not chart as well as expected. Most commentators put this down to the fact that the song had been out on vinyl in a number of forms before being released as a single in its own right. The original track runs for nearly seven minutes; however, the 7" single edit cut the length down to under four minutes. The complete version is generally used on compilations.
A cover of the song by Love Spit Love was used in the soundtrack for the 1996 film The Craft and later appeared as the theme song of the television series Charmed for eight seasons.
Contents
[hide]
1 Origin and recording
2 Music and lyrics
3 Release
4 Reception
4.1 Rankings in influential music media
5 Artwork and matrix message
6 Music video
7 Live versions
8 Track listing
9 Charts
10 Cover versions
10.1 Paradise Lost
10.2 Love Spit Love
10.3 Snake River Conspiracy
10.3.1 Charts
10.4 The Crying Spell
10.5 t.A.T.u.
10.5.1 Background and release
10.5.2 Critical reception
10.5.3 Chart performance
10.5.4 Track listings
10.5.5 Chart performance
11 Notes
11.1 References
12 External links
Origin and recording[edit]
Smiths guitarist Johnny Marr wrote "How Soon Is Now?" along with "William, It Was Really Nothing" and "Please, Please, Please, Let Me Get What I Want" during a four-day period at Earls Court in London in June 1984.[5] His demo was originally called "Swamp". In contrast to the frequent chord changes he had employed in most Smiths' songs, Marr wanted to explore building a song around a single chord (in this case, F♯) as much as possible, which also appealed to producer John Porter.[6]
Marr recorded the song with bandmates Andy Rourke and Mike Joyce that July at London's Jam Studios. After a night out celebrating the session for "William, It Was Really Nothing" and "Please Please Please Let Me Get What I Want", the trio had reconvened the following afternoon to record what became "How Soon Is Now?". Porter was impressed by the basic riff Marr showed him, but felt the song needed something else. Their discussion turned to the early recordings of Elvis Presley, which led to an impromptu jam session of the song "That's All Right". During the jam, Marr worked on his chord progression for "Swamp", which inspired the arrangement.[7]
They recall the session as being accompanied by heavy marijuana use. "We used to smoke dope from when we got out of bed to when we got back to bed," recalls Porter, and Marr concurred: "You're from Manchester, you smoke weed till it comes out of your ears." Joyce said the band even replaced the studio's light bulbs with red ones for ambience.[6]
Porter recorded the first takes with microphones set up at varying distances from the band to better create a "swampy" mood. Marr was able to keep the F♯ chord going for as long as 16 bars at a time. Despite only doing a few takes, they had filled an entire reel of tape, as one had gone on for 15 minutes.[6]
Marr and Porter decided to add a tremolo effect to the guitar part. He was inspired by Bo Diddley's distinctive syncopated shuffle guitar style, Hamilton Bohannon's "Disco Stomp" and the two guitars in the instrumental break of Can's "I Want More". The effect was created by running the original guitar track through the studio desk into three separate Fender Twin Reverb amplifiers, each with the tremolo control set to a different oscillation speed. Marr and Porter would adjust each by hand while the music played to keep it in rhythm; when they failed, engineer Mark Wallis would rewind the tape and start them again. Some of these segments were no longer than ten seconds.[6]
To make sure the beat was the same throughout the song, Porter took a noise gate and set it to be triggered by a drum machine, using percussion instruments Joyce typically did not, set to 16th notes. This created what he called "a swirling signal" that balanced the analog tremolo effect and made sure the whole song stayed on the same beat. The guitar tracks were then "bounced" down to three of the master recording's 24 available tracks, and the 15-minute version was cut down to 8 minutes. This was longer than any previous Smiths' song had been. But, Porter told Tony Fletcher, "we looked at each other and said, 'It sounds fucking great; let's keep it like that.'"[6]
The rhythm has been compared to Diddley's "Mona", later covered by The Rolling Stones.[8][9] After a break, Marr and Porter added a few overdubs, including a slide guitar part that "gave [the song] real tension", according to the guitarist.[8] It was created using an early harmonizer that was also able to cache 1.2 seconds of delay, a very large amount for the time. Artists had been using it as a sampler; Porter claims that he recorded the delay rather than the original to give it some "weirdness". He also claims that he played one of the slide guitars; Marr disputes this but let him take credit anyway because of his leadership in recording the song.[6]
Marr's other lead guitar part was the harmonic lick after each verse. This is almost a direct quote of a synthetic vibraphone part heard on rapper Lovebug Starski's "You've Gotta Believe," from the previous year. The guitarist meant it as a direct response to some critics who had pigeonholed the Smiths as 1960s revivalists.[6]
That night Porter sent singer Morrissey a rough mix of the song in the mail. The following morning Morrissey arrived and laid down his vocals, culling lyrics from various works in progress in his notebook. According to Porter, the singer completed his vocals in two takes.[10]
Music and lyrics[edit]
The song contains only one verse which is repeated twice, plus a chorus and a bridge. The subject is an individual who cannot find a way to overcome his crippling shyness and find a partner. Two couplets from the song are well known in pop culture, the opening to the verse:
“ I am the son, and the heir, of a shyness that is criminally vulgar
I am the son and heir, of nothing in particular ”
and the chorus:
“ You shut your mouth
How can you say
I go about things the wrong way
I am human and I need to be loved
Just like everybody else does. ”
The opening was adapted from a line in George Eliot's novel Middlemarch: "To be born the son of a Middlemarch manufacturer, and inevitable heir to nothing in particular".[10] Music journalist Jon Savage commented that the song's lyrics were evocative of contemporary Manchester gay club culture.[11]
The tune is built around a guitar chord that rapidly oscillates in volume. As to how the distinctive resonant sound was achieved, Marr gave the following account in 1990:
The vibrato sound is incredible, and it took a long time. I put down the rhythm track on an Epiphone Casino through a Fender Twin Reverb without vibrato. Then we played the track back through four old Twins, one on each side. We had to keep all the amps vibrating in time to the track and each other, so we had to keep stopping and starting the track, recording it in 10-second bursts... I wish I could remember exactly how we did the slide part – not writing it down is one of the banes of my life! We did it in three passes through a harmonizer, set to some weird interval, like a sixth. There was a different harmonization for each pass. For the line in harmonics, I retuned the guitar so that I could play it all at the 12th fret with natural harmonics. It's doubled several times.[12]
Release[edit]
When Rough Trade owner Geoff Travis first heard "How Soon Is Now?", he felt it was too unrepresentative of the Smiths' sound to be released as a single. Despite pressure from Porter to save the song for a later single release as an A-side, "How Soon Is Now?" was included as B-side on the 12" single release of "William, It Was Really Nothing" in August 1984.[13] According to Porter: "I thought 'This is it!' ... but I don't think the record company liked it ... They totally threw it away, wasted it".[14] However, almost immediately night-time British radio picked up on the song, and by autumn it had become the most-requested track on request shows by DJs John Peel, Janice Long, and Annie Nightingale.[15] It was subsequently included on the Smiths' compilation album Hatful of Hollow, released on 12 November 1984. The song was also featured on the soundtrack of the 1986 film Out of Bounds, but was not included on the accompanying soundtrack album.[16]
The song was released on Sire Records in the United States, backed with "Girl Afraid", in November 1984. It was expected to sell well and, for the first time, a video was made to promote one of the band's tracks. However, the song failed to chart. Rough Trade boss Geoff Travis blamed poor promotion: "I can't understand why 'How Soon Is Now?' wasn't a top 10 single, but perhaps I'm being naive. If only their singles had been played on the radio".[17] Morrissey expressed his disappointment in an interview with Creem magazine: "It's hard to believe that 'How Soon Is Now?' was not a hit. I thought that was the one...".[18] "How Soon Is Now?" was released as an A-side in the United Kingdom on 28 January 1985. The 7" featured an edited version of the track, and the B-side was "Well I Wonder", from the about-to-be-released Meat Is Murder album. The 12" single included a new instrumental track, "Oscillate Wildly". It peaked at No. 24 on the UK Singles Chart, a lower placing than the band's three previous singles, which had all hit the Top 20; according to John Porter, "Everybody knew the Smiths' fans already had it".[19]
Following the acquisition of the Rough Trade catalogue by Warner Bros. Records, "How Soon Is Now?" was issued again as a single in the United Kingdom in September 1992. A 7" single and cassette featured the edited version, backed with a live version of "Handsome Devil", recorded at The Haçienda on 4 February 1983 (this had originally been the B-side to the Smiths' first single "Hand in Glove"). Two CD singles featured tracks from the Smiths' back-catalogue which were, following the demise of Rough Trade, unavailable in the United Kingdom at that time. The re-issue reached number 16 in the UK singles chart.
Reception[edit]
Professional ratings
Review scores
Source
Rating
Allmusic [20]
"Morrissey and co have once again delved into their Sixties treasure-trove, and produced a visceral power capable of blowing the dust off Eighties inertia. The majestic ease of Morrissey's melancholic vocals are tinted with vitriol, as they move through vistas of misery with plaintive spirals around the pulse of Johnny Marr's vibrato guitar. The string's muted strains conjure wistful signs that bridge the schism between crass sentimentality and callous detachment. Each repeated phrase intensifies the hypnotic waves, with results that outflank anything since 'This Charming Man'. Catharsis has rarely been tinged with so much regret, and shared with so much crystalline purity." – Melody Maker, 2 February 1985
"For the most part, Morrissey is the Hilda Ogden of pop, harassed and hard done-by. I guess what seems like meat to one man sounds like murder to another." – Gavin Martin, New Musical Express, 9 February 1985
"The tremolo pulse that opens 'How Soon Is Now?' is the kind of sound musicians and listeners spend a lifetime chasing after: something never heard before and never successfully replicated since." - Philip Sherburne, Pitchfork, 24 August 2015.[21]
Sire Records chief Seymour Stein called it "the 'Stairway to Heaven' of the Eighties".[7][19]
The whistle effect in Mark Snow's theme for the television series The X-Files was inspired by the song's guitar riff.[22]
Rankings in influential music media[edit]
Publisher
List name
Date
Ranking
Rolling Stone The 500 Greatest Songs of All Time 2010 477
NME 500 Greatest Songs of All Time January 2014 4[23]
Pitchfork The 200 Best Songs of the 1980s August 2015 10[21]
Blender magazine The 500 Greatest Songs Since You Were Born 2005 72[24][25]
WFNX Boston Top 101 of the Decade (1980s) 1989 1[26]
Rolling Stone 100 Greatest Guitar Songs 2010 90[27]
Q magazine 100 Greatest Guitar Tracks March 2005 28
NME 50 Greatest Indie Anthems Ever May 2007 7[28]
VH1 "Top Lyrics" poll[29] April 2006 Runner-up[30]
MOJO The Smiths: Their 50 greatest songs August 2016 1[31]
Uncut The Smiths’ 30 best songs March 2007 1[32]
Artwork and matrix message[edit]
The single's cover art was a still from the film Dunkirk (1958) featuring British actor Sean Barrett, praying but looking sufficiently as though he was holding his crotch to have the sleeve banned in the United States,[33] where a photograph of the band backstage at the 1984 Glastonbury Festival, which had previously appeared on the gatefold inside the Hatful of Hollow compilation, was used instead. It is the only time a portrait of the band has appeared on the cover of one of their releases.[34] Morrissey called it "an abhorrent sleeve – and [given] the time and the dedication that we put into the sleeves and artwork, it was tearful when we finally saw the record..."[35]
British 7" and 12" versions of the vinyl bear the matrix message: THE TATTY TRUTH / TIM TOM[36][37]
Music video[edit]
Sire Records made an unauthorised music video to promote the song. It intercut clips of the band playing live (including a shot of Johnny Marr showing Morrissey how to play the guitar), an industrial part of a city, and a girl dancing.[38] The band were not pleased by the result. Morrissey told Creem in 1985, "We saw the video and we said to Sire, 'You can't possibly release this... this degrading video.' And they said, 'Well, maybe you shouldn't really be on our label.' It was quite disastrous".[35] Nonetheless, the video has been credited with helping make the song their most famous in the United States, along with heavy exposure on college radio.[39]
Live versions[edit]
"How Soon Is Now?" was considered a "major problem" to play in concert by the Smiths, and live versions by the Smiths are relatively rare.[40] One live Smiths performance was recorded during the concerts for the live album Rank (1988), but was not used. Instead, a raw version of this song (and entire concert) appeared on the bootleg A Bad Boy from a Good Family, and other versions have appeared on bootleg records such as A Kind of Loving (a rip of a performance in Oxford recorded and broadcast by the BBC). Morrissey revived the song in his own concerts as a solo artist, and it has been a live staple on all of his tours since 2004.[41] A live recording was used to open Morrissey's album Live at Earls Court (2005) and another was to be included on the aborted performance DVD Live at the Hollywood Bowl. The song has also been performed live by Johnny Marr, both solo and with his band the Healers.
Track listing[edit]
7" RT176
No.
Title
Length
1. "How Soon Is Now?" (7" edit) 3:41
2. "Well I Wonder" 4:00
in original green sleeve
12" RTT176
No.
Title
Length
1. "How Soon Is Now?" 6:46
2. "Well I Wonder" 4:00
3. "Oscillate Wildly" 3:24
12" USA RTT176
No.
Title
Length
1. "How Soon Is Now?" 6:46
2. "Girl Afraid" 2:46
3. "How Soon Is Now?" (USA edit) 3:53
CD 1 (1992)
No.
Title
Length
1. "How Soon Is Now?" (7" edit) 3:41
2. "The Queen Is Dead" 6:25
3. "Handsome Devil" (BBC Radio Session) 2:50
4. "I Started Something I Couldn't Finish" 3:48
CD 2 (1992)
No.
Title
Length
1. "I Know It's Over" 5:49
2. "Suffer Little Children" 5:29
3. "Back to the Old House" 3:04
4. "How Soon Is Now?" 6:46
7" (1992)
No.
Title
Length
1. "How Soon Is Now?" (7" edit) 3:41
2. "Hand in Glove" (single version) 3:16
Cassette Single (1992)
No.
Title
Length
1. "How Soon Is Now?" 6:46
2. "Hand in Glove" (single version) 3:16
Charts[edit]
Chart (1985)
Peak
position
Ireland (IRMA) 5
UK Singles (The Official Charts Company) 24
Chart (1992)
Peak
position
Australia (ARIA)[42] 190
Ireland (IRMA) 16
UK Singles (The Official Charts Company) 16
Cover versions[edit]
"How Soon Is Now?" has been covered by various artists. The guitar track was sampled, with the Smiths' approval, in 1990 by indie-dance band Soho on their UK Top 10 single "Hippychick". Artists to have covered the song include UK indie band Hundred Reasons, US post-hardcore band Quicksand (bonus track on their Slip album) in 1993, US post-grunge band Everclear, US punk band Meatmen (on the compilation "The World Still Won't Listen") and industrial rockers Snake River Conspiracy.
Paradise Lost[edit]
UK band Paradise Lost covered the song as a bonus track on the Japanese Edition of their album One Second and it was also released on their single Say Just Words from the album as well.
Love Spit Love[edit]
Near the end of 1995, Psychedelic Furs splinter group Love Spit Love was approached by the music supervisor of the movie The Craft, who inquired if the band might record a cover of the Smiths' "How Soon Is Now?". After initial reluctance, the band recorded the song, and it was released as a single from the movie's soundtrack in 1996.
The song became popular after The WB Television Network utilised the band's cover as the theme song for the witchcraft-themed television series Charmed.[43] It was re-mixed greatly for the show, with much different instrumentation and vocal takes. The song went on to appear on Charmed: The Soundtrack (2003) and as a UK and Australian bonus track on Charmed: The Book of Shadows (2005). Both soundtrack albums charted well in the US, with both reaching the top ten on the Billboard Top Soundtracks chart.
The song has since become a staple of '90s popular culture, and has been used in numerous media, including the movie trailer for Cruel Intentions, the film The Craft and the novel Eleanor & Park.
Snake River Conspiracy[edit]
"How Soon is Now?"
Single by Snake River Conspiracy
from the album Sonic Jihad
Released
2000
Format
CD single
Recorded
1999
Length
3:23 (single version)
Label
Reprise
Songwriter(s)
Johnny Marr
Morrissey
Snake River Conspiracy singles chronology
"Vulcan"
(1999) "How Soon is Now?"
(2000) "Breed"
(2000)
"Vulcan"
(1999) "How Soon is Now?"
(2000) "Breed"
(2000)
The song was also covered by the alternative rock band Snake River Conspiracy. It was released as the second single from their debut (and only) full-length album, "Sonic Jihad," and charted in the US and the UK.
The song was successful on several charts. It reached No. 38 on Billboard's Modern Rock Tracks chart, and number 15 on the Dance Club Songs chart[44][45] The song also charted on the UK Singles Chart, where it reached number 83.[46] It remains their only charting single in the UK.
A remix of Snake River Conspiracy's version was included on the American Eagle Outfitters sampler "Summer 9ine."[47]
Charts[edit]
Chart (2003)
Peak
position
UK Singles (OCC) 81
US Modern Rock Tracks (Billboard) 38
US Dance Club Songs (Billboard) 15
The Crying Spell[edit]
This song has also been covered by Seattle-based alternative rock band The Crying Spell on their debut album Through Hell to Heaven.[48]
t.A.T.u.[edit]
"How Soon Is Now?"
Russian cover
Single by t.A.T.u.
from the album 200 km/h in the Wrong Lane
B-side
"Ne Ver', Ne Boisia"
Released
7 July 2003
Format
CD single
Recorded
2002
Length
3:15
Label
Universal/Interscope
Songwriter(s)
Johnny Marr, Morrissey
Producer(s)
Martin Kierszenbaum, Robert Orton
t.A.T.u. singles chronology
"Ne Ver', Ne Boysia"
(2003) "How Soon Is Now?"
(2003) "All About Us"
(2005)
"Ne Ver', Ne Boysia"
(2003) "How Soon Is Now?"
(2003) "All About Us"
(2005)
Music video
"How Soon Is Now" on YouTube
In 2002, the Russian recording duo t.A.T.u. covered "How Soon Is Now?" for their debut English language studio album 200 km/h in the Wrong Lane. Their version was produced by Martin Kierszenbaum and Robert Orton, with the original lyrics written by Marr and Morrissey. Upon the song's release, the song was considered a commercial success, compared to the original version. The song, however was never commercially released in the USA.
The song received mixed reviews from music critics, who felt it lacked originality, though compared to other covers, they praised this version as best. The song managed to have success on European music charts, peaking inside the top ten in Finland and Sweden. An accompanying music video was issued for the group, featuring them performing the song in behind-the-scenes sessions and live performances.
Background and release[edit]
While the duo was promoting singles off their studio album, the group decided to release "Show Me Love" as the album's third single. However, for unknown reasons, the song was dropped and the group's single "30 Minutes" was then proceeded as the replacement, despite its lack of success on record charts and airplay.
The single was released on 7 July 2003, only four weeks after the group's single "30 Minutes" was released. The song was available in different formats. The master CD single was released with the group's Eurovision entry "Ne Ver', Ne Boysia", a remixes of "30 Minutes" and "Not Gonna Get Us".[49] A Promo CD was released in Japan, including "Ya Soshla S Uma" and an remix of "All The Things She Said".[50] The song was released as a CD Single in the United Kingdom in 2003, including "Ne Ver', Ne Boysia".[51]
Critical reception[edit]
t.A.T.u.'s cover of "How Soon Is Now?" received mixed reviews from music critics. Stephen Thomas Erlewine of Allmusic said the song was one of the highlights of 200 km/h in the Wrong Lane.[52] A reviewer from entertainment.ie said that though the song was a success, "their rather dour delivery suggests that the humour of the original completely passed them by."[53] James Martin from PopDust noted that reactions to t.A.T.u.'s cover were that it was "either completely hideous and should have remained untouched or the best cover the song has ever received."[54]
Todd Burns from Stylus Magazine stated that though it "fails as an independent entity", he found it a highlight and said its worth a download.[55] Matt Cibula from Popmatters was similar to the PopDust publication, questioning if "people fall all over themselves to either praise or damn the t.A.T.u cover of the Smith's "How Soon Is Now", but I can't get worked up one way or the other about it." Cibula concluded that though its "super-cheesy, which is a good thing", he found it "not as passionate as some people have claimed", criticising the band's vocals.[56]
From the original creators, Marr found t.A.T.u.'s version "just silly",[3] but Morrissey viewed it much more favourably:
Interviewer: Did you hear t.A.T.u's version of 'How Soon Is Now'?
Morrissey: Yes, it was magnificent. Absolutely. Again, I don't know much about them.
Interviewer: They're the teenage Russian lesbians.
Morrissey: Well, aren't we all?[57]
Chart performance[edit]
"How Soon Is Now?" debuted at number 37 in Australia, however it fell out at number 43 the next week. It managed to score the top ten in both the Finnish Singles Chart and Swedish Singles Chart, peaking at eight and ten. Elsewhere, the song was generally moderate in other European singles chart.
Track listings[edit]
Maxi
"How Soon Is Now?" – 3:15
"Ne Ver, Ne Boisia" (Eurovision 2003) – 3:02
"30 Minutes" (Remix) – 5:52
"Not Gonna Get Us" (Hardrum Remix) – 3:50
Bonus T-shirt transfer
CD single
"How Soon Is Now?" – 3:15
"Ne Ver, Ne Boisia" (Eurovision 2003) – 3:02
CD3 (Pock-It)
"How Soon Is Now?" – 3:15
"Not Gonna Get Us" (HarDrum Remix) – 3:50
Promo single
"How Soon Is Now?" – 3:15
"How Soon Is Now?" (music video) – 3:15
Japanese promo
"How Soon Is Now?" – 3:15
"Ya Soshla S Uma" – 3:34
"All the Things She Said" (Running and Spinning Remix) – 6:15
Spanish promo
"How Soon Is Now?" – 3:15
Chart performance[edit]
Chart (2003)
Peak
position
Australia (ARIA)[58] 37
Austria (Ö3 Austria Top 40)[59] 37
Chile (Chile Top 20)[60] 7
European Hot 100 Singles[61] 32
Belgium (Ultratop 50 Flanders)[62] 27
Belgium (Ultratop 50 Wallonia)[63] 27
Finland (Suomen virallinen lista)[64] 8
Germany (Official German Charts)[65] 33
Greece (Top 20)[66] 7
Netherlands (Single Top 100)[67] 20
Sweden (Sverigetopplistan)[68] 10
Switzerland (Schweizer Hitparade)[69] 21
Notes[edit]
Jump up ^ Grow, Kory (24 October 2014). "See Noel Gallagher Join Johnny Marr for Electric Iggy Pop and Smiths Covers". Rolling Stone. Retrieved 23 April 2017.
Jump up ^ DiGravina, Tim. "Song review: How Soon Is Now". AllMusic. Retrieved 22 October 2017.
^ Jump up to: a b Uncut, March 2007: p.48
Jump up ^ DiGravina, Tim. "How Soon Is Now?" review. Allmusic. Retrieved on 15 May 2009.
Jump up ^ Goddard (2004), pp. 98–99
^ Jump up to: a b c d e f g Fletcher (2013), p. 353–57
^ Jump up to: a b Goddard (2004), p. 104
^ Jump up to: a b Goddard (2004), p. 105
Jump up ^ Savage, Jon (June 1985). "The Smiths". Spin: 69.
^ Jump up to: a b Goddard (2004), p. 106
Jump up ^ Goddard (2004), pp. 106–107
Jump up ^ Guitar Player magazine, January 1990. Retrieved from https://web.archive.org/web/20070811003159/http://foreverill.com/disc/howsoon.htm. Archived from the original on 11 August 2007. Retrieved 16 August 2007. Missing or empty |title= (help)
Jump up ^ Goddard (2004), p. 107
Jump up ^ Rogan (1994), p. 75
Jump up ^ Goddard (2004), pp. 107–108
Jump up ^ "Out of Bounds (1986)". Retrieved 24 March 2018 – via www.imdb.com.
Jump up ^ Rogan (1994), p. 103
Jump up ^ Creem magazine, 1987
^ Jump up to: a b Rogan (2006), p. 38
Jump up ^ "How Soon is Now rating". Allmusic. Retrieved on 29 October 2012.
^ Jump up to: a b "The 200 Best Songs of the 1980s: 20-1". pitchfork. Retrieved 3 March 2017.
Jump up ^ Hurwitz & Knowles 2008, pp. 34–35.
Jump up ^ "The 500 Greatest Songs Of All Time: 100-1". NME. Retrieved 9 September 2016.
Jump up ^ #72 in Blender's The 500 Greatest Songs Since You Were Born Archived 28 December 2010 at the Wayback Machine.
Jump up ^ "The 500 Greatest Songs Since You Were Born". Listal. Retrieved 9 September 2016.
Jump up ^ "WFNX Top 101 of the Decade (1989)". www.rocklists.com. Retrieved 24 March 2018.
Jump up ^ "Rolling Stone – The Greatest Guitar Songs of All Time". Archived from the original on 30 May 2008. Retrieved 5 April 2017. CS1 maint: BOT: original-url status unknown (link) . Retrieved 24 January 2011. "Trading guitarist Johnny Marr's spidery technique for a sobbing oscillation on a few extended chords and a tone-bending wail that sounds like the world racing by, this song became a club standard, opening the passageways between underground rock and dance music."
Jump up ^ Bychawski, Adam. "The Greatest Indie Anthem Ever revealed". NME.com. NME. Retrieved 9 September 2016.
Jump up ^ Lyric snippet: "So you go and you stand on your own, and you leave on your own, and you go home, and you cry, and you want to die"
Jump up ^ "U2 tops favourite lyric poll". BBC News. Bbc.co.uk. 17 April 2006. Accessed 25 January 2010.
Jump up ^ MOJO Magazine, August 2016
Jump up ^ "The Smiths' 30 best songs". UNCUT. Retrieved 9 September 2016.
Jump up ^ David Bret (2004). Morrissey: Scandal & Passion: p.58
Jump up ^ Fletcher (2013), p. 387
^ Jump up to: a b Creem magazine, 1985
Jump up ^ Huttinger, Robert Huttinger. "Image of etching". Robert Huttinger.
Jump up ^ "The Smiths – How Soon Is Now?". Discogs. Retrieved 6 Feb 2016.
Jump up ^ Goddard (2004), p. 110
Jump up ^ Rogan (2006), pp. 53–54
Jump up ^ Goddard (2004), p. 109
Jump up ^ "Passions Just Like Mine – Morrissey gigography". passionsjustlikemine.com. Retrieved 24 March 2018.
Jump up ^ "Response from ARIA re: chart inquiry, received 12 September 2016". Imgur.com. Retrieved 12 September 2016.
Jump up ^ Harris, Will. "A Chat with Richard Butler". Bullz-Eye. 16 April 2006.
Jump up ^ "Morrissey Mojo magazine interview/Apr,'01 issue". Retrieved 13 May 2008.
Jump up ^ "Snake River Conspiracy chart history". Billboard.biz. Retrieved 20 October 2016.
Jump up ^ "Snake River Conspiracy chart history". Official Charts. Retrieved 20 October 2016.
Jump up ^ "Summer 9ine". Amazon. Retrieved 20 October 2016.
Jump up ^ "Through Hell to Heaven LP Overview". Allmusic. All Media Guide (Rovi). Retrieved 11 December 2011.
Jump up ^ t.A.T.u. – How Soon Is Now? at Discogs.com. Discogs.
Jump up ^ t.A.T.u. – How Soon Is Now? (Promo CD) at Discogs.com.
Jump up ^ "t.A.T.u. – How Soon Is Now?". Discogs. 2014. Retrieved 18 April 2014.
Jump up ^ t.A.T.u. – Songs: All Music. Rovi.
Jump up ^ Music Review| Tatu – 200 KM/H in the Wrong Lane. entertainment.ie.
Jump up ^ Tatu – 200 KM/H In The Wrong Lane. Review by Music @ The Digital Fix.
Jump up ^ Tatu – 200 KM/H In The Wrong Lane. Stylus Magazine. Retrieved on 25 January 2013.
Jump up ^ Cibula, Matt (13 March 2003). "t.A.T.u.: 200 KM/H in the Wrong Lane". PopMatters. Retrieved 18 April 2014.
Jump up ^ welshcake.com, 29 September 2004
Jump up ^ "Australian-charts.com – t.a.t.u. – How Soon is Now?". ARIA Top 50 Singles. Retrieved 3 January 2011.
Jump up ^ "Austriancharts.at – t.a.t.u. – How Soon is Now?" (in German). Ö3 Austria Top 40. Retrieved 3 January 2011.
Jump up ^ "Chile Top 20". Top40-Charts.com. Retrieved 24 March 2018.
Jump up ^ "Europe Singles Chart".
Jump up ^ "Ultratop.be – t.a.t.u. – How Soon is Now?" (in Dutch). Ultratop 50. Retrieved 3 January 2011.
Jump up ^ "Ultratop.be – t.a.t.u. – How Soon is Now?" (in French). Ultratop 50. Retrieved 3 January 2011.
Jump up ^ "t.a.t.u.: How Soon is Now?" (in Finnish). Musiikkituottajat – IFPI Finland. Retrieved 3 January 2011.
Jump up ^ "Musicline.de – t.a.T.u. Single-Chartverfolgung" (in German). Media Control Charts. PhonoNet GmbH. Retrieved 3 January 2011.
Jump up ^ http://top40-charts.com/chart.php?cid=2&date=2003-06-15. Retrieved 26 July 2014. Missing or empty |title= (help)
Jump up ^ "Dutchcharts.nl – t.a.t.u. – How Soon is Now?" (in Dutch). Single Top 100. Retrieved 3 January 2011.
Jump up ^ "Swedishcharts.com – t.a.t.u. – How Soon is Now?". Singles Top 100. Retrieved 3 January 2011.
Jump up ^ "Swisscharts.com – t.a.t.u. – How Soon is Now?". Swiss Singles Chart. Retrieved 3 January 2011.
References[edit]
Fletcher, Tony (2013). A Light That Never Goes Out: the Enduring Saga of the Smiths. London: Windmill Books. ISBN 9780099537922.
Goddard, Simon (2004). The Smiths – Songs That Saved Your Life. Reynolds & Hearn. ISBN 978-1-903111-84-0.
Rogan, Johnny (1994). The Smiths: The Visual Documentary. Omnibus. ISBN 9780711933378.
Rogan, Johnny (2006). Morrissey: The Albums. Calidore. ISBN 9780952954057.
External links[edit]
Lyrics of this song at MetroLyrics
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Christian cross
From Wikipedia, the free encyclopedia
Jump to: navigation, search
A Greek cross
A Latin cross
Latin cross from the 6th-century mosaic in the Basilica of Sant' Apollinare in Classe, Ravenna
The Christian cross, seen as a representation of the instrument of the crucifixion of Jesus, is the best-known symbol of Christianity.[1] It is related to the crucifix (a cross that includes a usually three-dimensional representation of Jesus' body) and to the more general family of cross symbols.
The basic forms of the cross are the Latin cross (✝) and the Greek cross (✚), with numerous variants used in text, visual art, heraldry, and in various confessional contexts.
Contents
[hide]
1 History of use
1.1 Pre-Christian
1.2 Instrument of execution
1.3 Early Christian
2 In contemporary Christianity
3 Exclusion
4 Notable individual crosses
5 See also
6 References
7 External links
History of use[edit]
Pre-Christian[edit]
Main article: Cross
This section may stray from the topic of the article. Please help improve this section or discuss this issue on the talk page. (July 2016)
The cross-shaped sign, represented in its simplest form by a crossing of two lines at right angles, greatly predates the introduction of Christianity, in both East and West. 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.[2] 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, or the emblem of the Aryan pantheon and the primitive Aryan civilization.[2]
Ankh
Another associated symbol is the ansated cross (ankh or crux ansata) used in ancient Egypt. It was often depicted in the hands of the goddess Sekhmet, and as a hieroglyphic sign of life or of the living. Egyptian Christians (Copts) adopted it as the emblem of the cross.[2] In his book, The Worship of the Dead, 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'."[3]
Ndj & nfr
Another Egyptian symbol is the Ndj (Cross-ndj (hieroglyph)) - Uses for the hieroglyph: 1— "to protect, guard, avenge", and "protector, advocate, avenger" 2— "homage to thee", (a form of salutation to gods) 3— "discuss a matter with someone", "to converse", "to take counsel". Yet another Egyptian symbol is the nfr - meaning: beauty or perfect.
In the Bronze Age a representation of the cross as conceived in Christian art appeared, and the form was popularised. The more precise characterization coincided with a corresponding general change in customs and beliefs. The cross then came into use in various forms on many objects: fibulas, cinctures, earthenware fragments, and on the bottom of drinking vessels. De Mortillet believed 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.[2]
According to W. E. Vine, the cross was used by worshipers of Tammuz, an Ancient Near East deity of Babylonian origin who had the cross-shaped taw (tau) as his symbol.[4]
Instrument of execution[edit]
Further information: Instrument of Jesus' crucifixion, crux simplex, and tau cross
John Pearson, Bishop of Chester (c. 1660) wrote in his commentary on the Apostles' Creed that the Greek word stauros originally signified "a straight standing Stake, Pale, or Palisador", but that, "when other transverse or prominent parts were added in a perfect Cross, it retained still the Original Name", and he declared: "The Form then of the Cross on which our Saviour suffered was not a simple, but a compounded, Figure, according to the Custom of the Romans, by whose Procurator he was condemned to die. In which there was not only a straight and erected piece of Wood fixed in the Earth, but also a transverse Beam fastned unto that towards the top thereof".[5]
In this he was in accord with the Early Christian descriptions of the execution cross.
A cross in Kerala
Early Christian[edit]
See also: Early Christian descriptions and Early Christian symbols
The Alexamenos graffito
The Sinai icon of Christ Pantocrator (6th century), showing Christ with a cruciform halo and holding a book adorned with a crux gemmata
During the first two centuries of Christianity, the cross was rare in Christian iconography, as it depicts a purposely painful and gruesome method of public execution and Christians were reluctant to use it.[1] A symbol similar to the cross, the staurogram, was used to abbreviate the Greek word for cross in very early New Testament manuscripts such as P66, P45 and P75, almost like a nomen sacrum (nomina sacra).[6] The extensive adoption of the cross as Christian iconographic symbol arose from the 4th century.[7]
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[8] of Minucius Felix, chapters IX and XXIX, written at the end of that century or the beginning of the next,[9] 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),[10] and his contemporary Tertullian could designate the body of Christian believers as crucis religiosi, i.e. "devotees of the Cross".[11] 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.[12] The crucifix, a cross upon which an image of Christ is present, is not known to have been used until the 6th century AD.[13]
The oldest extant depiction of the execution of Jesus in any medium seems to be the second-century or early third-century relief on a jasper gemstone meant for use as an amulet, which is now in the British Museum in London. It portrays a naked bearded man whose arms are tied at the wrists by short strips to the transom of a T-shaped cross. An inscription in Greek on the obverse contains an invocation of the redeeming crucified Christ. On the reverse a later inscription by a different hand combines magical formulae with Christian terms.[14] The catalogue of a 2007 exhibition says: "The appearance of the Crucifixion on a gem of such an early date suggests that pictures of the subject (now lost) may have been widespread even in the late second or early third century, most likely in conventional Christian contexts".[15][16][17]
The Jewish Encyclopedia says:[18]
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
In contemporary Christianity[edit]
Further information: Cross necklace
A crucifix on the wall of a church
Christian crosses at a joint service for the Week of Prayer for Christian Unity
A man holding several Orthodox Catholic pectoral crosses
Catholics, Orthodox Catholic, Oriental Orthodox, members of the major branches of Christianity with other adherents as Lutheranism and Anglicans, and others often make the Sign of the Cross upon themselves. This was already a common Christian practice in the time of Tertullian.[19]
The Feast of the Cross is an important Christian feast. One of the twelve Great Feasts in Orthodox Catholic 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. The dagger symbol (†) placed after the name of a dead person (often with the date of death) is sometimes taken to be a Christian cross.[20]
Exclusion[edit]
Death on a pole, one of the many forms presented in Justus Lipsius's De Cruce
See also: Instrument of Jesus' crucifixion
Although Christians accepted that the cross was the gallows on which Jesus died,[21] they had already begun in the 2nd century to use it as a Christian symbol.[22] During the first three centuries of the Christian era the cross was "a symbol of minor importance" when compared to the prominence given to it later,[23] but by the second century it was nonetheless so closely associated with Christians that Tertullian could designate the body of Christian believers as crucis religiosi, i.e. "devotees of the Cross".[24] and it was already a tradition for Christians to trace repeatedly on their foreheads the sign of the cross.[25] Martin Luther at the time of the Reformation retained the cross and crucifix in the Lutheran Church. Luther wrote: "The cross alone is our theology." He believed one knows God not through works but through suffering, the cross, and faith[need quotation to verify].[26]
The crucifixion of Jesus as presented in Justus Lipsius's De Cruce
The Protestant Reformation spurred a revival of iconoclasm, a wave of rejecting sacred images, which in some localities (such as England) included polemics against using the cross in worship. For example, during the 16th century, a minority of theologians in the Anglican and Reformed traditions Nicholas Ridley,[27] James Calfhill,[28] and Theodore Beza,[29] rejected practices that they described as cross worship. Considering it a form of idolatry, there was a dispute in 16th century England over the baptismal use of the sign of the cross and even the public use of crosses.[30] There were more active reactions to religious items that were thought as 'relics of Papacy', as happened for example in September 1641, when Sir Robert Harley, pulled down and destroyed the cross at Wigmore.[31] Writers during the 19th century indicating a pagan origin of the cross included Henry Dana Ward,[32] Mourant Brock,[33] and John Denham Parsons.[34] David Williams, writing of medieval images of monsters, says: "The disembodied phallus is also formed into a cross, which, before it became for Christianity the symbol of salvation, was a pagan symbol of fertility."[35] The study, Gods, Heroes & Kings: The Battle for Mythic Britain states: "Before the fourth century CE, the cross was not widely embraced as a sign of Christianity, symbolizing as it did the gallows of a criminal."[36]
Jehovah's Witnesses do not use the symbol of the cross in their worship, which they believe constitutes idolatry.[37] They believe that Jesus died on a single upright torture stake rather than a two-beam cross, arguing that the Greek term stauros indicated a single upright pole.[38] Although early Watch Tower Society publications associated with the Bible Student movement taught that Christ was executed on a cross, it no longer appeared on Watch Tower Society publications after the name Jehovah's witnesses was adopted in 1931,[39] and use of the cross was officially abandoned in 1936.[40]
The Church of Jesus Christ of Latter-day Saints teaches that Jesus died on a cross, however, their prophet Gordon B. Hinckley stated that "for us the cross is the symbol of the dying Christ, while our message is a declaration of the living Christ." When asked what was the symbol of his religion, Hinckley replied "the lives of our people must become the only meaningful expression of our faith and, in fact, therefore, the symbol of our worship."[41][42] Prophet Howard W. Hunter encouraged Latter-day Saints "to look to the temple of the Lord as the great symbol of your membership."[43] Images of LDS temples and the Angel Moroni (who is found in statue on most temples) are commonly used to symbolize the LDS faith.[44]
Notable individual crosses[edit]
A wooden cross at Coventry Cathedral, constructed of the remnants of beams found after the Coventry Blitz
Cross of Sacrifice or War Cross, from a Commonwealth War Graves Commission cemetery
Cross in Valle de los Caídos near Madrid, the highest cross in the world
Kottakkavu Sliva, a Persian cross founded by Mar Sabor and Mar Proth, is preserved at Kottakkavu Mar Thoma Syro-Malabar Pilgrim Center, North Paravur, India.
The Millennium Cross in Skopje, Republic of Macedonia, one of the biggest crosses in the world
The Cross on the Hill, a 199-foot (61 m) cross located in Bossier City, Louisiana
Tile cross from Rødtvet Church in Oslo, Norway, built in 1978
The Ruthwell Cross, a stone Anglo-Saxon cross located in Ruthwell, Dumfriesshire
The World Trade Center Cross rises from the World Trade Center wreckage.
Altar and cross in the Chapel at Callaway Gardens
USVA headstone emblem 1
USVA headstone emblem 14
Holly Cross with which the city of Santa Cruz de Tenerife was founded in Spain.
See also[edit]
Christianity portal
Wikimedia Commons has media related to Crosses.
Christian symbolism
Christian cross variants
Crosses in heraldry
Cross burning
Cross of All Nations
Khachkar
Market cross
Memorial cross
Mount Samat
Roodmas
Rood screen
Ichthys
Alpha and Omega
Staurogram
Chi Rho
IH Monogram
IX Monogram
Scientology cross
Rose Cross
References[edit]
^ Jump up to: a b Christianity: an introduction by Alister E. McGrath 2006 ISBN 1-4051-0901-7 pages 321-323
^ Jump up to: a b c d Marucchi, Orazio. "Archeology of the Cross and Crucifix." The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908 Retrieved 13 February 2010. Cf. "Various objects, dating from periods long anterior to the Christian era, have been found, marked with crosses of different designs, in almost every part of the old world. India, Syria, Persia and Egypt have all yielded numberless examples… The use of the cross as a religious symbol in pre-Christian times and among non-Christian peoples may probably be regarded as almost universal, and in very many cases it was connected with some form of nature worship" (Encyclopædia Britannica (1946), Vol. 6, p. 753.
Jump up ^ John Garnier (1904). The worship of the Dead. p. 226. Retrieved 2011-12-10.
Jump up ^ Vine's Expository Dictionary of New Testament Words, "Cross, Crucify". See, also, Abram Herbert Lewis, Paganism surviving in Christianity, G.P. Putnam's sons, 1892, pp 237, 238.
Jump up ^ John Pearson, An Exposition of the Creed (London 1715, 5th edition), p. 203
Jump up ^ Hutado, Larry (2006). "The staurogram in early Christian manuscripts: the earliest visual reference to the crucified Jesus?". In Kraus, Thomas. New Testament Manuscripts. Leiden: Brill. pp. 207–26. ISBN 978-90-04-14945-8.
Jump up ^ Stranger, James (2007). "Archeological evidence of Jewish believers?". In Skarsaune, Oskar. Jewish Believers in Jesus The Early Centuries. City: Baker Academic. p. 715. ISBN 9780801047688.
Jump up ^ "''Octavius''". Ccel.org. 2005-06-01. Retrieved 2011-12-10.
Jump up ^ Minucius Felix speaks of the cross of Jesus in its familiar form, likening it to objects with a crossbeam or to a man with arms outstretched in prayer (Octavius of Minucius Felix, chapter XXIX).
Jump up ^ "Stromata, book VI, chapter XI". Earlychristianwritings.com. 2006-02-02. Retrieved 2011-12-10.
Jump up ^ Apology., chapter xvi. In this chapter and elsewhere in the same book, Tertullian clearly distinguishes between a cross and a stake.
Jump up ^ "At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign" (De Corona, chapter 3)
Jump up ^ Stott, John (2006). The Cross of Christ (20th Anniversary ed.). Downers Grove: InterVarsity Press. p. 27. ISBN 0-8308-3320-X.
Jump up ^ The Magic Crucifixion Gem in the British Museum
Jump up ^ Extract from The Earliest Christian Art (Yale University Press, 2007), pp. 227-232
Jump up ^ First depiction of Jesus on cross - the Bloodstone amulet
Jump up ^ British Museum Collection online: magical gem / intaglio
Jump up ^ "Jewish Encyclopedia". Jewish Encyclopedia. Retrieved 2011-12-10. , (see Apocalypse of Mary, viii., in James, "Texts and Studies," iii. 118).
Jump up ^ De Corona, chapter 3, written in 204.
Jump up ^ Keith Houston, Shady Characters (W. W. Norton & Company 2013 ISBN 978-0-39306442-1), pp. 97 and 106
Jump up ^ The perhaps 1st-century Epistle of Barnabas sees the letter T as indicating the cross of Christ (Chapter 9, 7)
Jump up ^ The Jewish Encyclopedia states: "The cross as a Christian symbol or 'seal' came into use at least as early as the 2nd 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 2nd century, against the charge of being worshipers of the cross, as may be learned from Tertullian, 'Apologia,' xii., xvii., and Minucius Felix, 'Octavius,' xxix" 9 (Jewish Encyclopedia, article "Cross").
Jump up ^ Jan Willem Drijvers, Helena Augusta: The mother of Constantine the Great and the legend of her finding of the True Cross, Brill 1992, p. 81.
Jump up ^ Tertullian, Apology., chapter xvi.
Jump up ^ "At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign" (Tertullian, De Corona, chapter 3)
Jump up ^ Martin Luther: Catholic Critical Analysis and Praise
Jump up ^ Nicholas Ridley, A Treatise on the Worship of Images, written before 1555.
Jump up ^ James Calfhill, An aunsvvere to the Treatise of the crosse (An answer to John Martiall's Treatise of the cross) at 1565.
Jump up ^ Theodore Beza, in his Answer to the Colloquium of Montheliard at 1588, according to Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine, Vol. 4, University of Chicago Press 1985, p. 217.
Jump up ^ Peter Blickle, Macht und Ohnmacht der Bilder.: Reformatorischer Bildersturm im Kontext der europäischen Geschichte, Oldenbourg Verlag, 2002, pp. 253-272.
Jump up ^ Religious Politics in Post-Reformation England: Essays in Honour of Nicholas Tyacke, Boydell & Brewer, 2006, p. 26.
Jump up ^ Henry Dana Ward, History of the cross, the pagan origin, and idolatrous adoption and worship of the image, at 1871.
Jump up ^ Mourant Brock, The cross, heathen and Christian: A fragmentary notice of its early pagan existence and subsequent Christian adoption, London 1879.
Jump up ^ John Denham Parsons, The non-Christian cross; an enquiry into the origin and history of the symbol eventually adopted as that of our religion, at 1896.
Jump up ^ David Williams, Deformed Discourse: The function of the Monster in Mediaeval thought and literature, McGill-Queen's Press 1999, p. 161.
Jump up ^ Christopher R. Fee & David Adams Leeming, Gods, Heroes & Kings: The battle for mythic Britain, Oxford University Press, 2001, p. 113.
Jump up ^ What Does the Bible Really Teach?. Watch Tower Society. pp. 204–205.
Jump up ^ New World Translation of the Holy Scriptures, appendix 5C, page 1577
Jump up ^ Franz 2007, p. 150
Jump up ^ Riches, by J.F. Rutherford, Watch Tower Bible & Tract Society, 1936, page 27.
Jump up ^ Hinckley, Gordon B (May 1975). "The Symbol of Christ". Ensign.
Jump up ^ Hinckley, Gordon B (April 2005). "The Symbol of Our Faith". Ensign.
Jump up ^ Hunter, Howard W. (November 1994). "Exceeding Great and Precious Promises". Ensign.
Jump up ^ McKeever, Bill. "Why No Crosses?". Mormonism Research Ministry. Retrieved 1 April 2013.
External links[edit]
Wikisource has the text of the 1913 Catholic Encyclopedia article Archæology of the Cross and Crucifix.
Wikisource has the text of the 1913 Catholic Encyclopedia article The Cross and Crucifix in Liturgy.
The Christian Cross of Jesus Christ, Symbols of Christianity, and representations of it as objects of devotion
MSN Encarta (Archived 2009-10-31), "Cross"
Philip Schaff, History of the Christian Church, Ch. 6th, "Christian Art: § 77. The Cross and the Crucifix"
An Explanation of the Russian Orthodox Three-Bar Cross
Variations of Crosses - Images and Meanings
[show]
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See also
Ankh
Armenian eternity sign
Balkenkreuz
Irminsul
Kolovrat
Mjölnir
Rose Cross
Sauwastika
Scientology cross
Shamrock
Shield of the Trinity
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