The texts from the Roman Catholic Lectionary today invite us to contemplate the resonance of the Cross of Jesus in our experience of Love on our journey.
The Cross and our Journey
The reading from the Book of Numbers describes the Bronze Serpent ‘that (a) person would look at the serpent of bronze and live.’
* [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).1
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.2
The reading from the Letter to the Philippians is a plea for unity and humility as Jesus ‘became obedient to the point of death’.
* [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.3
In the Gospel of John, Jesus explains to Nicodemus ‘God so loved the world’.
* [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.4
Rev. Richard Gabuzda comments that to proclaim anything good concerning a crucifixion would be an absurdity to anyone who thought about it. What is it that has made this gruesome instrument of torture into something to be exalted, to be a cause for rejoicing?
In his lifting up on the Cross, Jesus took upon himself the “poison” which afflicts the human race, a poison which leads to a fatal illness far greater than any disease of the body. The poison that Jesus drank was sin and death itself. In drinking that cup, in experiencing death, he defeated death, and was raised up, exalted, victorious.5
Don Schwager comments that Jesus explains to Nicodemus, one of the chief leaders of the Jewish nation, that he is the "Son of Man" sent by the Father in heaven to restore our broken relationship with God. The "Son of Man" is a key Old Testament title for the Messiah who comes from heaven to establish God's kingdom on the earth (see the prophecy of Daniel 7:13-14). (copyright © 2021 Servants of the Word, source: dailyscripture.net, author Don Schwager).
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)6
The Word Among Us Meditation on John 3:13-17 comments that it may seem odd to hunt so fervently, build a basilica, and have a feast day to celebrate the instrument of torture that killed the Son of God. But Saint Helena knew that this cross is also the instrument of our salvation. She knew that the cross brings us forgiveness, healing from the wounds of sin, and strength for our journey to heaven.
St. Helena devoted herself to finding the true cross, and God rewarded her greatly for it. Today, let’s devote ourselves to finding the power of this cross in our lives: the power to heal, to save, and to strengthen all who gaze upon it in faith. Happy Roodmas! “Lord, I come to your cross in thanksgiving for your sacrifice. Heal me. Forgive me. Strengthen me.”7
Franciscan Media shares The Story of the Exaltation of the Holy Cross. The Eastern Churches, Catholic and Orthodox alike, celebrate the Exaltation of the Holy Cross on the September anniversary of the basilica’s dedication. The feast entered the Western calendar in the seventh century after Emperor Heraclius recovered the cross from the Persians, who had carried it off in 614, 15 years earlier. According to the story, the emperor intended to carry the cross back into Jerusalem himself, but was unable to move forward until he took off his imperial garb and became a barefoot pilgrim.
The cross is today the universal image of Christian belief. Countless generations of artists have turned it into a thing of beauty to be carried in procession or worn as jewelry. To the eyes of the first Christians, it had no beauty. It stood outside too many city walls, decorated only with decaying corpses, as a threat to anyone who defied Rome’s authority—including Christians who refused sacrifice to Roman gods. Although believers spoke of the cross as the instrument of salvation, it seldom appeared in Christian art unless disguised as an anchor or the Chi-Rho until after Constantine’s edict of toleration.8
Friar Jude Winkler discusses the totemistic approach to healing in Numbers and among pilgrims at Fatima and Lourdes. ‘How much self-emptying?’ is a question raised by Jesus kenosis and applied to our journey. Friar Jude reminds us of the redefinition of glory as the Love of God on the Cross in the Gospel of John.
Fr. Richard Rohr, OFM, comments that in the first five centuries of Christianity, many of the church fathers affirmed universal salvation. It seems we were much more hopeful at the beginning that the Gospel really was universally good news! Carlton Pearson, a former evangelical megachurch pastor, completed a thorough study of the ancient message of universal salvation. He shares quotes from several early church fathers and founders. Archimandrite Sophrony includes an excerpt from a conversation between St. Silouan (1866–1938), a monk and Orthodox Staretz (elder), and a hermit.
[There was] a certain hermit who declared [to Silouan] with evident satisfaction: ‘God will punish all atheists. They will burn in everlasting fire.’ Obviously upset, the Staretz said: ‘Tell me, supposing you went to paradise and there looked down and saw somebody burning in hell-fire—would you feel happy?’ ‘It can’t be helped. It would be their own fault,’ said the hermit. The Staretz answered him with a sorrowful countenance. ‘Love could not bear that,’ he said. ‘We must pray for all.’ [5]9
The Cross speaks to Christians about self denial and love for all in which we are called to grow through the prompting of the Holy Spirit.
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