The texts from the Roman Catholic Lectionary today, the Feast of the Exaltation of the Holy Cross, challenge us to look upon the difficult relationships and errors of our lives as important motivation to express gratitude for the path to life offered as Jesus so loved the world.
The reading from the Book of Numbers shares the experience of the Bronze Serpent.
* [21:6] Seraph: the Hebrew name for a certain species of venomous snake; etymologically the word might signify “the fiery one.” Compare the winged throne guardians in Is 6:2, 6; see also Is 14:29; 30:6.
* [21:8] Everyone who has been bitten will look at it and recover: in the Gospel of John this scene is regarded as a type for the crucifixion of Jesus (Jn 3:14–15).
* [21:9] King Hezekiah, in his efforts to reform Israelite worship, “smashed the bronze serpent Moses had made” (2 Kgs 18:4). (Numbers, CHAPTER 21, n.d.)
Psalm 78 praises God’s Goodness and Israel’s Ingratitude.
* [Psalm 78] A recital of history to show that past generations did not respond to God’s gracious deeds and were punished by God making the gift into a punishment. Will Israel fail to appreciate God’s act—the choosing of Zion and of David? The tripartite introduction invites Israel to learn the lessons hidden in its traditions (Ps 78:1–4, 5–7, 8–11); each section ends with the mention of God’s acts. There are two distinct narratives of approximately equal length: the wilderness events (Ps 78:12–39) and the movement from Egypt to Canaan (Ps 78:40–72). The structure of both is parallel: gracious act (Ps 78:12–16, 40–55), rebellion (Ps 78:17–20, 56–58), divine punishment (Ps 78:21–31, 59–64), God’s readiness to forgive and begin anew (Ps 78:32–39, 65–72). While the Psalm has been thought to reflect the reunification program of either King Hezekiah (late eighth century) or King Josiah (late seventh century) in that the Northern Kingdom (Ephraim, Joseph) is especially invited to accept Zion and the Davidic king, a postexilic setting is also possible. Notable is the inclusion of the David-Zion tradition into the history of Israel recounted in the sources of the Pentateuch (Psalms, PSALM 78, n.d.)
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The reading from the Letter to the Philippians is a plea for unity and humility including the Kenosis Hymn (from the Greek word ekenosen, "he emptied," v. 7)..
* [2:6–11] Perhaps an early Christian hymn quoted here by Paul. The short rhythmic lines fall into two parts, Phil 2:6–8 where the subject of every verb is Christ, and Phil 2:9–11 where the subject is God. The general pattern is thus of Christ’s humiliation and then exaltation. More precise analyses propose a division into six three-line stanzas (Phil 2:6; 7abc, 7d–8, 9, 10, 11) or into three stanzas (Phil 2:6–7ab, 7cd–8, 9–11). Phrases such as even death on a cross (Phil 2:8c) are considered by some to be additions (by Paul) to the hymn, as are Phil 2:10c, 11c. (Philippians, CHAPTER 2, n.d.)
In the Gospel of John, Jesus' dialogue with Nicodemus describes being lifted up on the Cross.
* [3:14] Lifted up: in Nm 21:9 Moses simply “mounted” a serpent upon a pole. John here substitutes a verb implying glorification. Jesus, exalted to glory at his cross and resurrection, represents healing for all.
* [3:15] Eternal life: used here for the first time in John, this term stresses quality of life rather than duration.
* [3:16] Gave: as a gift in the incarnation, and also “over to death” in the crucifixion; cf. Rom 8:32. (John, CHAPTER 3, n.d.)
Larry Gillick, S.J. invites us to take some time to ponder the different meanings of the word “cross”. It can mean moving from here to there, “to cross a street or river”. It can also depict a negative facial presentation, “He gave me a cross look”. The word can imply anger as well, “They seemed quite cross with that decision”. The word also can apply to the cancellation or erasure of an item or task, “I can cross that off my list”. With these images in mind we can pray more gently with the reality of this saving figure and how it now stands in exaltation.
Our crosses do not seem very holy in the way we carry them. They hurt, we stumble, we grumble, because we do not believe they are leading us anywhere, especially not to exaltation. It does take doubt to free us to live with faith. We pray with the comforting words of our Communion Antiphon:
“When I am lifted up from the earth, I will draw everyone to myself, says the Lord.” John 12, 32 (Gillick & Francis, n.d.)
Don Schwager quotes “Story of Moses and the bronze serpent,” by Cyril of Alexandria (376-444 AD).
"This story is a type of the whole mystery of the incarnation. For the serpent signifies bitter and deadly sin, which was devouring the whole race on the earth... biting the Soul of man and infusing it with the venom of wickedness. And there is no way that we could have escaped being conquered by it, except by the relief that comes only from heaven. The Word of God then was made in the likeness of sinful flesh, 'that he might condemn sin in the flesh' (Romans 8:3), as it is written. In this way, he becomes the Giver of unending salvation to those who comprehend the divine doctrines and gaze on him with steadfast faith. But the serpent, being fixed upon a lofty base, signifies that Christ was clearly manifested by his passion on the cross, so that none could fail to see him." (excerpt from COMMENTARY ON THE GOSPEL OF JOHN 2.1) (Schwager, n.d.)
The Word Among Us Meditation on John 3:13-17 comments that, in the Gospel, Jesus promises Nicodemus that the Son of Man must be “lifted up” so that everyone who believes in him might have eternal life (John 3:14). He promises salvation to everyone who comes face-to-face with the consequences of their own sin.
This is the final glorious irony. When we exalt the cross—when we lift it up and gaze on it—we experience God’s love and healing. We see that it wasn’t just our sin that put Jesus there; it was also his love. It wasn’t just our enmity; it was his friendship. It wasn’t just our selfishness; it was his selflessness. We thought we were casting him out of our lives when really, he was giving himself to us in the fullest way possible.
Jesus could have stopped his death at any point, but he didn’t. He let us lift him up in death so that he could raise us up to eternal life. Let’s all exalt the cross in our hearts today.
“We adore you, O Christ, and we bless you, because by your cross you have redeemed the world.” (Meditation on John 3:13-17, n.d.)
The Letters from the Saints website notes an example of becoming a saint in every day life is the modern saint Giuseppe Moscati (1880 - 1927) who was a doctor. He is the first modern physician to be canonized a saint. However, his sanctity was achieved not so much because he was a doctor. It was achieved by the way that he approached his profession. Giuseppe saw his profession as a way to express his faith. What he did for a living was integrated with his faith life. His faith informed every part of being a doctor. Giuseppe Moscati is buried in the Gesu Nuovo Church in Naples. The rooms dedicated to him are impressive, with the walls entirely covered in plaques and medals that people have brought here after receiving a miracle by this saint.
Now, Giuseppe might have had a different profession and still have become a saint because of his attitude and how he lived out his profession through his Catholic faith. Of course, this message is something that the Church has been teaching since the beginning. We all have different gifts and talents which the Lord has given us. And, we are responsible for using those talents for Him and those whom He has placed in our lives. Giuseppe shows us it can be done even in a scientific profession that often is driven by ego, money, and prestige. (Excellence in Work and in the Spiritual Life: St. Giuseppe Moscati, 2020)
Friar Jude Winkler fleshes out the idea of totems in the episode of the plague of serpents on the grumbling Israelites in the desert. The monologue of Jesus to Nicodemus declares how Jesus must be lifted up on the Cross. Friar Jude reminds us how dying to ourselves manifests love in the manner of Jesus on the Cross.
Fr. Richard Rohr, OFM, shares the comments of Mpho Tutu van Furth who describes a painful miscommunication that took place during South Africa’s Truth and Reconciliation process. The English ‘I am sorry’ wraps the plea in the logic of individuality and the English ‘Forgive me’ underlines the same. What I have done was done only by me and thus is only my responsibility. This ‘I am sorry. Forgive me’ is all about me.
The ubuntu understanding of forgiveness is that forgiveness cultivates justice and bestows peace. . . .
The forgiveness we once offered you would build justice where cruelty had lived. Our forgiveness was born and bred in ubuntu. Later we came to understand and see that forgiveness for you had its home in individuality and could not understand the logic of community. So forgiveness for you was what set you free of all responsibility for us.
But reparations have made a new place for us to gather. Reparations have started to reveal what it takes for all of us to heal and to step into God’s new creation. (Rohr, 2022)
We seek the guidance of the Holy Spirit not to ignore or block out the totems of our physical and social illness but to see them as the beginning of a path of restoration and reconciliation.
References
Excellence in Work and in the Spiritual Life: St. Giuseppe Moscati. (2020, September 7). Letters from the Saints. Retrieved September 14, 2022, from https://www.lettersfromthesaints.com/blog/excellence-in-work-and-in-the-spiritual-life-st-giuseppe-moscati
Gillick, L., & Francis, P. (n.d.). Creighton U. Daily Reflection. Online Ministries. Retrieved September 14, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/091422.html
John, CHAPTER 3. (n.d.). USCCB. Retrieved September 14, 2022, from https://bible.usccb.org/bible/john/3?13
Meditation on John 3:13-17. (n.d.). The Word Among Us: Homepage. Retrieved September 14, 2022, from https://wau.org/meditations/2022/09/14/488403/
Numbers, CHAPTER 21. (n.d.). USCCB. Retrieved September 14, 2022, from https://bible.usccb.org/bible/numbers/21?4
Philippians, CHAPTER 2. (n.d.). USCCB. Retrieved September 14, 2022, from https://bible.usccb.org/bible/philippians/2?6
Psalms, PSALM 78. (n.d.). USCCB. Retrieved September 14, 2022, from https://bible.usccb.org/bible/psalms/78?1
Rohr, R. (2022, September 14). I Ask for Peace — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved September 14, 2022, from https://cac.org/daily-meditations/i-ask-for-peace-2022-09-14/
Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture ... Retrieved September 14, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=sep14a
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