The History of the Designs we offer and their scriptural origins
The Cross Word Collection
“Amazing Grace” originated as a Christian hymn written in 1772 by John Newton, a former slave-ship captain who experienced a profound spiritual conversion during a violent storm at sea in 1748. Newton later became an Anglican clergyman and an outspoken abolitionist, and the hymn reflects his deep sense of repentance, gratitude, and belief in God’s transformative mercy. The words first appeared in print in 1779 in the Olney Hymns, a collection Newton co-authored with poet William Cowper. The now-famous melody associated with the hymn, known as “New Britain,” was added in the early 19th century and became widely popular during American revival movements, particularly in the South. “Amazing Grace” became a powerful expression of Christian salvation, emphasizing themes of forgiveness, redemption, and divine grace. Over time, it evolved into a cultural anthem, sung in churches, civil rights gatherings, and public ceremonies, while remaining deeply rooted in Christian theology and Newton’s personal testimony of a life radically changed by God’s grace.
“God Bless America” originated as a patriotic prayer-song written by Irving Berlin in 1918 during World War I and later revised in 1938 as global tensions rose before World War II. Berlin, a Jewish immigrant from Russia, composed it as a heartfelt expression of gratitude for the freedoms and safety he found in the United States. The phrase itself invokes a petition for God’s protection, guidance, and favor upon the nation, and over time it became a cultural and spiritual anthem symbolizing unity, hope, and national reliance on divine providence. In Christianity and American public life, “God Bless America” reflects the belief that a nation’s well-being is ultimately sustained by God’s grace, making it both a patriotic declaration and a prayerful appeal for the country’s moral and spiritual welfare.
Apostle 1 Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God— 2 the gospel he promised beforehand through his prophets in the Holy Scriptures 3 regarding his Son, who as to his earthly life[a] was a descendant of David, 4 and who through the Spirit of holiness was appointed the Son of God in power[b] by his resurrection from the dead: Jesus Christ our Lord. 5 Through him we received grace and apostleship to call all the Gentiles to the obedience that comes from[c] faith for his name’s sake. 6 And you also are among those Gentiles who are called to belong to Jesus Christ. 7 To all in Rome who are loved by God and called to be his holy people: Grace and peace to you from God our Father and from the Lord Jesus Christ.The term apostle is derived from Classical Greek ἀπόστολος (apóstolos), meaning "one who is sent off", from στέλλειν ("stellein"), "to send" + από (apó), "off, away from". The literal meaning in English is therefore an "emissary" (from the Latin mittere, "to send", and ex, "from, out, off").
“Passion” in Christian tradition refers specifically to the suffering, agony, and death of Jesus Christ, particularly the events from the Last Supper through the crucifixion. The word comes from the Latin term passio, meaning “suffering” or “enduring,” which itself is derived from the verb patior (“to suffer”). Early Christians used this term to describe Christ’s final hours, and it appears in ancient writings, liturgies, and later in titles such as the “Passion Narratives” in the Gospels. Over time, the word became closely associated with Jesus’ sacrificial suffering on the cross, forming the foundation for terms like “Passion Week,” “Passion Play,” and the Christian contemplation of Christ’s redemptive death.
The name Emanuel comes from the Hebrew name עִמָּנוּאֵל (Immanu’el), which means “God with us.” Its origin is rooted in the Old Testament, where the prophet Isaiah uses it as a sign of God’s presence and protection during a time of political crisis in Judah (Isaiah 7:14; 8:8). Isaiah’s prophecy promised that God would not abandon His people, and the child bearing this symbolic name would represent divine nearness and deliverance. In Christianity, the name takes on its fullest meaning in the New Testament, where the Gospel of Matthew interprets Jesus’ birth as the fulfillment of Isaiah’s prophecy. Matthew 1:23 states: “They shall call his name Emmanuel,” emphasizing that in Jesus, God literally dwells among humanity. Because of this, the name Emanuel became a powerful Christian affirmation of the Incarnation—the belief that God became flesh in the person of Christ. Throughout Christian history, the name has symbolized hope, salvation, and God’s intimate involvement with the world.
Symbols and Signs of Jesus
Tree of Life The Tree of Life traces its origin to the Book of Genesis, where it appears in the Garden of Eden as a life-giving tree placed by God (Genesis 2:9) and symbolizing eternal life, divine blessing, and humanity’s intended immortality. After Adam and Eve’s fall, access to the Tree of Life was barred to prevent them from living forever in a fallen state (Genesis 3:22–24), giving the symbol early associations with both divine generosity and lost paradise. The Tree of Life reappears in the Book of Revelation, transformed into an eschatological symbol of restored creation: it stands in the New Jerusalem, bearing fruit each month and bringing healing to the nations (Revelation 22:1–2). Early Christian theologians interpreted the Tree of Life in various ways—sometimes as a symbol of Christ, whose sacrifice grants eternal life; sometimes as the Cross, understood as the new tree through which salvation comes. In Christian art, particularly from the medieval period onward, the Tree of Life often merges with imagery of the cross or flourishing vines, reflecting themes of resurrection, renewal, and spiritual nourishment. Over centuries, it has become a powerful emblem of God’s life-giving presence and the hope of restored communion with Him.
The Triquetra a three-pointed interlaced design also known as the “trinity knot,” has ancient origins predating Christianity, appearing in Celtic, Germanic, and Norse art as early as the 5th century BC, often symbolizing concepts like life, death, and rebirth or the interconnected forces of nature. Christianity adopted the Triquetra in the early medieval period—particularly among Celtic Christians—because its three interwoven loops provided a natural visual metaphor for the Holy Trinity: Father, Son, and Holy Spirit as three distinct persons united in one divine essence. The symbol appears in illuminated manuscripts such as the Book of Kells (c. 800 AD) and on stone crosses, metalwork, and church decorations throughout Ireland and the British Isles. While not originally a Christian creation, its seamless, unbroken design made it an ideal theological emblem for expressing unity within plurality. Over time, the Triquetra became widely recognized as a Christian symbol of the Trinity, blending pre-Christian cultural artistry with Christian doctrine in a uniquely enduring way.
The Ichthys (Greek for “fish”) is one of the earliest and most recognizable symbols of Christianity, with origins dating back to the 1st and 2nd centuries AD. Its use emerged during periods of Roman persecution, when Christians needed a discreet way to identify one another and mark safe meeting places. The symbol itself is tied to several layers of meaning: the Greek word ΙΧΘΥΣ (Ichthys) formed an acrostic for Iēsous Christos Theou Huios Sōtēr—“Jesus Christ, Son of God, Savior”—essentially a compact confession of faith. The fish motif also connected deeply with the ministry of Jesus: many disciples were fishermen, Jesus called His followers to be “fishers of men” (Mark 1:17), and several miracles—including the feeding of the 5,000 and the resurrection appearance by the Sea of Galilee—involved fish. Archaeological evidence shows the Ichthys carved into early Christian tombs, catacombs, and meeting places, confirming its use as both a symbol of faith and a secret sign of fellowship. Over time, as Christianity became legalized and later institutionalized, the practical secrecy surrounding the symbol faded, but the Ichthys endured as a simple, ancient emblem summarizing Christian identity and belief.
Lamb of God John 1: 24-36 24 Now the Pharisees who had been sent 25 questioned him, “Why then do you baptize if you are not the Messiah, nor Elijah, nor the Prophet?” 26 “I baptize with[e] water,” John replied, “but among you stands one you do not know. 27 He is the one who comes after me, the straps of whose sandals I am not worthy to untie.” 28 This all happened at Bethany on the other side of the Jordan, where John was baptizing. 29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! 30 This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’ 31 I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.” 32 Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him. 33 And I myself did not know him, but the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is the one who will baptize with the Holy Spirit.’ 34 I have seen and I testify that this is God’s Chosen One.”[f] 35 The next day John was there again with two of his disciples. 36 When he saw Jesus passing by, he said, “Look, the Lamb of God!
The “Crown of thorns” in Christianity refers to the woven circle of thorny branches placed on Jesus’ head during His Passion as a form of torture and mockery by Roman soldiers, symbolizing both His suffering and the ridicule of His claim to kingship. Its origin comes from the Gospel accounts (Matthew 27:29, Mark 15:17, and John 19:2), which describe soldiers twisting together a crown made of thorns and pressing it onto Jesus’ head before His crucifixion. Historically, this act was meant to imitate a royal crown while intensifying His physical pain, turning the symbol of kingship into an instrument of humiliation. Over time, the crown of thorns became a central Christian symbol of Christ’s sacrificial love, suffering, and kingship, representing how Jesus bore suffering to redeem humanity.
The Parable of the Talent Matthew 25:14-30 14 “For it will be like a man going on a journey, who called his servants[a] and entrusted to them his property. 15 To one he gave five talents,[b] to another two, to another one, to each according to his ability. Then he went away. 16 He who had received the five talents went at once and traded with them, and he made five talents more. 17 So also he who had the two talents made two talents more. 18 But he who had received the one talent went and dug in the ground and hid his master's money. 19 Now after a long time the master of those servants came and settled accounts with them. 20 And he who had received the five talents came forward, bringing five talents more, saying, ‘Master, you delivered to me five talents; here, I have made five talents more.’ 21 His master said to him, ‘Well done, good and faithful servant.[c] You have been faithful over a little; I will set you over much. Enter into the joy of your master.’ 22 And he also who had the two talents came forward, saying, ‘Master, you delivered to me two talents; here, I have made two talents more.’ 23 His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.’ 24 He also who had received the one talent came forward, saying, ‘Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed, 25 so I was afraid, and I went and hid your talent in the ground. Here, you have what is yours.’ 26 But his master answered him, ‘You wicked and slothful servant! You knew that I reap where I have not sown and gather where I scattered no seed? 27 Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. 28 So take the talent from him and give it to him who has the ten talents. 29 For to everyone who has will more be given, and he will have an abundance. But from the one who has not, even what he has will be taken away. 30 And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth.’