Ruthwell Cross Notes 1
Ruthwell Cross Notes  [ page 1 ] [page 2 ] [page 3 ] [page 4] [page 5]  [Notes 1] [Notes 2 ] [Notes 3
Ruthwell Cross -- Early History
An exact date for the Cross is not known. As far as can be determined, the story of this Preaching Cross begins in the latter half of the 7th century. It is believed that Missionaries working between the early Christian centres on the islands of Lindisfarne in the East, Iona in the North West and Ireland travelled through Galloway bringing their Christian message to the pagan tribes of the area. They are credited with having designed, quarried and sculpted this great sermon in stone.
Scotland and England were not yet Nations when this Celtic Cross was first set up to tell its message.
Some experts who have viewed the stone carvings have compared them  to the early French gothic style of sculpture and woodcarving. From this evidence others have speculated as to its foreign origins and how it could have been shipped to this Solway shore. 
Some simple detective work easily refutes such ideas.
The stone of this Cross is definitely local, much of the old farm and dwelling house buildings in the area testify to the local origins of this monolith.
Local origins can also be deduced from the fact that the topmost figure of the Cross depicts St. John.
It was to St. John that the Celtic Church of Ireland, Iona and Lindisfarne attributed their origins and forms of worship.  The church in Europe followed the Roman forms of worship and recognised St. Peter and his successor the Pope as the ultimate authority.
The two largest picture panels on opposite sides of the cross nearest the base have suffered serious damage.   One, which is the first panel of this narrative sequence in the 'Life and Passion of Christ' shows nothing but very crude chisel marks which would suggest it had been deliberately obliterated. 
The scene depicted on this first panel has been totally lost. It has been suggested that it could have been the 'Nativity Scene'.
That would fit the overall scenario since the opposite panel, the last one of the narrative, which was not totally obliterated, shows 'The Crucifixion'. The location of these panels today, in the well of the apse where the Cross stands, makes it very difficult to take photographs.
The sketch of the damaged Crucifixion scene shows what can still be seen very clearly with the eye.
When this damage occurred is not certain. One writer has suggested that such damage was part of Gavin Young's contrived solution. The disfigurement was token destruction to appease those who advocated total destruction
Personally, I had some doubts about aspects of this line of reasoning, but couldn't offer a better answer.
A friend, better versed in such matters, has suggested that the  'Nativity Scene' probably included the Virgin Mary with a nimbus. That being so, the Reformers of the time would have viewed such a scene as offensive idolatry and sufficient reason for ordering its total obliteration.  Fortunately the 'Crucifixion' scene has survived in part.
For most of the next 150 years the Cross lay in a trench in the clay floor of the church sometimes serving as seats for the congregation.  Gavin Young continued as Ruthwell Parish Minister until his death in 1671.
Footnote:
It is truely a great shame that the only monument to Rev Gavin Young, the Young  Family grave stones, should have deteriorated to such a sorry state.
(See page 3.)
17th Century Events
The more recent history of the Cross, and how it survived the excesses of the Reformation,  is truly a fascinating story that can only be told in summary here.
Initial credit for its survival is due to one man, Rev. Gavin Young. But for his far-sightedness, this priceless relic would have been lost forever. 
The Covenanting Assembly of the Church of Scotland, meeting in Aberdeen in 1640, decreed that this and all other  'Idolatrous Monuments' should be cast-down and totally destroyed.
Unable to ignore the clear instruction of his Religious Superiors, but not before some risky prevarication over a two year period, the Minister of the Parish, Gavin Young did obey. As one writer has put it, he contrived a solution which 'kept the word of promise to the ear and broke it to the hope'. The Cross was indeed cast-down but it was not totally destroyed.
Some resulting damage most certainly occurred at this time. The Cross either broke with the fall or, as others have speculated, was deliberately divided into three pieces.  Being broken  was minor damage compared to what has since been lost. 
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