Love and the Cross

 The texts from the Roman Catholic Lectionary today, Feast of the Exaltation of the Holy Cross, invite us to contemplate the love that we can relive when we meditate on the Cross.

Love of God 

The reading from the Book of Numbers presents the Bronze Serpent.

* [21:5] This wretched food: apparently the manna is meant.

* [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 | USCCB, n.d.)

Psalm 78 presents the wilderness events of the Israelites.

* [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). (Psalms, PSALM 78 | USCCB, n.d.)

The Reading from the Letter of Paul to Philippians presents the general pattern of Christ’s humiliation and then exaltation.

* [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.

* [2:6] Either a reference to Christ’s preexistence and those aspects of divinity that he was willing to give up in order to serve in human form, or to what the man Jesus refused to grasp at to attain divinity. Many see an allusion to the Genesis story: unlike Adam, Jesus, though…in the form of God (Gn 1:26–27), did not reach out for equality with God, in contrast with the first Adam in Gn 3:5–6.

* [2:7] Taking the form of a slave, coming in human likeness: or “…taking the form of a slave. Coming in human likeness, and found human in appearance.” While it is common to take Phil 2:6, 7 as dealing with Christ’s preexistence and Phil 2:8 with his incarnate life, so that lines Phil 2:7b, 7c are parallel, it is also possible to interpret so as to exclude any reference to preexistence (see note on Phil 2:6) and to take Phil 2:6–8 as presenting two parallel stanzas about Jesus’ human state (Phil 2:6–7b; 7cd–8); in the latter alternative, coming in human likeness begins the second stanza and parallels 6a to some extent.

* [2:8] There may be reflected here language about the servant of the Lord, Is 52:13–53:12 especially Is 53:12.

* [2:9] The name: “Lord” (Phil 2:11), revealing the true nature of the one who is named.

* [2:10–11] Every knee should bend…every tongue confess: into this language of Is 45:23 there has been inserted a reference to the three levels in the universe, according to ancient thought, heaven, earth, under the earth.

* [2:11] Jesus Christ is Lord: a common early Christian acclamation; cf. 1 Cor 12:3; Rom 10:9. But doxology to God the Father is not overlooked here (Phil 2:11c) in the final version of the hymn. (Philippians, CHAPTER 2 | USCCB, n.d.)

In the Gospel of John, Jesus teaches Nicodemus about the healing in 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 | USCCB, n.d.)

Rev. Larry Gillick, SJ, comments that “Flesh-Clad” Cross when planted in the sin-clad earth made a definitive statement about Who this mysterious God is and wants us to know who we are! We remember so we are reminders of whom God exaltedly claims we are!

The Cross is raised up so as to be planted, like a seed whose fruit is the freedom from trying to save ourselves. The exalting of the Cross is the exaltation of our humanity! It takes the exalted Cross to raise our eyes up from the selfish-self, from our oppressed-depressed complaining-person. We are raised to Eternal Life because the Creator continued the creational narrative by raising the Beloved Son to save us all, not just from eternal hell and damnation, but from our own punishment for having been bitten by the serpent of our own selfish sins. Look up! What God said through the articulation of the Cross then, Jesus continues saying from His Royal Throne of the Raised Cross, “I have come that you may have life!” (Gillick, 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.)

Friar Jude Winkler comments on the text from Numbers that Jesus will refer to this incident in the Gospel. People called upon the lord and a seraph serpent was kept until the reign of Hezekiah when a serpent was the symbol of a neighbouring pagan nation. A form of magic in the ancient world involved making an object of what has caused you trouble. At the religious shrines we see this today, where an object connected to the cure, like crutches for the lame, is displayed. The Letter to the Corinthians describes Jesus in the form of God, a term applied to an idol, usually, but Jesus is referred to as truly divine and human. Jesus surrendered the prerogatives of His Divinity. He existed before His birth at Bethlehem. His Exaltation is on the Cross. We bow head at the name of Jesus as someone we always respect. In the Gospel, Jesus meeting with Nicodemus proclaims the Son of Man will be lifted up. This is ambiguous because exalted in John's Gospel is where we most see how much God loves us. This is shown on the Cross. Friar Jude reminds us God is love, come into the world to save it and not condemn it.

The Word Among Us Meditation on Philippians 2:6-11 invites us to imagine rappelling down a canyon wall. From the cliff edge, you have a glorious sunlit view. Now, lowering yourself a little at a time, you gradually sink into the chilly darkness of the ravine.

This is the love that Jesus offers you. His desire to be with you is so strong that he will dive down to meet you in the darkest parts of your life: your regrets, your worst moments, and your deepest fears. No part of your life is beyond his reach. He carries forgiveness, courage, and hope into these dark troughs, and with his love, he can still raise you up.

Today, the Church exalts—literally, “lifts up”—the cross. We celebrate how God came down to rescue us. With this in mind, you, too, can “lift up” the cross. If you have a crucifix or a cross in your home, consider placing it in a prominent place today—on your kitchen table, perhaps. Or hold onto it as you pray. Thank the Lord for what he has done for you, and rejoice that Jesus can meet you wherever you are and lift you up with him.

“Lord Jesus, I exalt the power of the cross!” (Meditation on Philippians 2:6-11, 2026)

Father Richard Rohr, OFM, remembers public theologian Rachel Held Evans (1981–2019) who describes how Paul used his education and background to spread the good news of Christ. Unsurprisingly, Paul’s declaration of the good news found special resonance among people of lower classes, and with slaves, widows, and women. In fact, women proved to be a vital force in the ministry of Paul, serving as apostles, teachers, benefactors, and friends.  

Paul greets his readers with grace and peace:

Every New Testament letter authored by Paul or in his name begins with “grace and peace to you,” a combination of the Greek word charis (grace) with the Hebrew word shalom (peace), a seemingly mundane turn of phrase packed with rich theological meaning for both groups, pointing them toward mercy, wholeness, justice, and unity.  

Yes, Paul did a lot of theologizing. The man never met a metaphor he didn’t like. But every letter he wrote was in service to an inclusive grace-filled gospel that he believed was good news for everyone, Jew and Gentile, rich and poor, man and woman alike. (Rohr, n.d.)

We invoke the Spirit as we contemplate some of the apparent paradox in Jesus Glory as the Son of God being most visible in His love while being lifted up on the Cross.

References

Gillick, L. (n.d.). Daily Reflection September 14, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 14, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-14-2026 

John, CHAPTER 3 | USCCB. (n.d.). Retrieved September 24, 2026, from https://bible.usccb.org/bible/john/3?13 

Meditation on Philippians 2:6-11. (2026, September 14). The Word Among Us. Retrieved September 14, 2026, from https://wau.org/meditations/2026/09/13/1668154/ 

Numbers, CHAPTER 21 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 14, 2026, from https://bible.usccb.org/bible/numbers/21?4 

Philippians, CHAPTER 2 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 14, 2026, from https://bible.usccb.org/bible/philippians/2?6 

Psalms, PSALM 78 | USCCB. (n.d.). Daily Readings. Retrieved September 14, 2026, from https://bible.usccb.org/bible/psalms/78? 

Rohr, R. (n.d.). A Worldly Apostle. Center for Action and Contemplation. Retrieved September 14, 2026, from https://cac.org/daily-meditations/a-worldly-apostle/ 

Schwager, D. (n.d.). So Must the Son of Man Be Lifted Up. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 14, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Love and Life

The texts from the Roman Catholic Lectionary today challenge us to seek fullness of life through our readiness to forgive and renew our relationships in love rooted in humility and a self emptying “kenosis” as modelled by Christ.

Support for Full Life

The Reading from the Book of Numbers describes The Bronze Serpent.

* [21:5] This wretched food: apparently the manna is meant.

* [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 readiness to forgive and begin anew.

* [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 | USCCB, n.d.)

The Reading from the Letter of Paul to the Philippians is a Plea for Unity and Humility.

* [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.

* [2:6] Either a reference to Christ’s preexistence and those aspects of divinity that he was willing to give up in order to serve in human form, or to what the man Jesus refused to grasp at to attain divinity. Many see an allusion to the Genesis story: unlike Adam, Jesus, though…in the form of God (Gn 1:26–27), did not reach out for equality with God, in contrast with the first Adam in Gn 3:5–6.

* [2:7] Taking the form of a slave, coming in human likeness: or “…taking the form of a slave. Coming in human likeness, and found human in appearance.” While it is common to take Phil 2:6, 7 as dealing with Christ’s preexistence and Phil 2:8 with his incarnate life, so that lines Phil 2:7b, 7c are parallel, it is also possible to interpret so as to exclude any reference to preexistence (see note on Phil 2:6) and to take Phil 2:6–8 as presenting two parallel stanzas about Jesus’ human state (Phil 2:6–7b; 7cd–8); in the latter alternative, coming in human likeness begins the second stanza and parallels 6a to some extent.

* [2:8] There may be reflected here language about the servant of the Lord, Is 52:13–53:12 especially Is 53:12.

* [2:9] The name: “Lord” (Phil 2:11), revealing the true nature of the one who is named.

* [2:10–11] Every knee should bend…every tongue confess: into this language of Is 45:23 there has been inserted a reference to the three levels in the universe, according to ancient thought, heaven, earth, under the earth.

* [2:11] Jesus Christ is Lord: a common early Christian acclamation; cf. 1 Cor 12:3; Rom 10:9. But doxology to God the Father is not overlooked here (Phil 2:11c) in the final version of the hymn. (Philippians, CHAPTER 2 | USCCB, n.d.)

In the Gospel of John, Jesus speaks with Nicodemus.

* [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.)

Rev. Larry Gillick, SJ, comments that, in all of John’s Gospel, seeing, looking is the invitation to go beyond, go into and receive what’s being revealed. The Exaltation is the raising of the cross with the body of Jesus upon it and even more, the whole human race and history are raised from trying to save itself, fill itself. What we all have hunger for is to be loved so that we might be saved from not loving ourselves. 

As we will always want more of whatever is good so by that getting more we will be more and so be loved. The Exaltation of the Cross is the most more God reveals to us, shares with us, not in “condemnation” but embraced and saved, not in a judicial, but loved more than we can humanly see, but believe. The Cross was inserted into the earth as an Exalted permanent sacrament which saves us from hungering for what God gives without our complaining. (Gillick, 2025)

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 notes that God so loved the world that he gave his only Son, so that everyone who believes in him . . . might have eternal life. (John 3:16) may be the most famous passage in the whole Bible. It’s especially appropriate on this feast of the Exaltation of the Cross because it’s a concise summary of why the cross of Christ is central to our faith.

Love and life: this is the message of the cross. Today at Mass, gaze at the cross, and thank God for all that he has done for you in Christ Jesus, your Lord!

“Father, Son, and Holy Spirit, may the cross always remind me of your overflowing love for me.” (Meditation on John 3:13-17, n.d.)

Friar Jude Winkler comments the reading form Numbers tells of the punishment of Israel for their ingratitude in a plague of seraph serpents. In Hebrew Times, a totem object was an offering of a symbol, or wax figures, or a bronze serpent as a sign of being saved from the serpent. Later when people confused the bronze serpent as an image of God it was destroyed by Hezekiah. Paul borrowed this hymn proclaiming Jesus emptied himself as a kenosis. The term is used today for our surrender. We can read that Jesus was exalted after the Cross or in the Cross as presented in the Gospel of John as the sign of the great love of God.  A monologue evolves in Jesus' discussion with Nicodemeus and The “Son of Man” will be “lifted up, with the double meaning of exalted and up on the Cross to invite us to salvation. Friar Jude reminds us that if we refuse to accept the life offered, we have chosen to reject Him.

Brian McLaren describes some of the lenses that keep us from seeing the world clearly. mention three lenses that make our seeing worse. One is the lens of authoritarianism. Through the lens of authoritarianism, we look at every person and judge them based on whether they share our allegiance against that common enemy, and allegiance to a dictator or a strongman. Authoritarianism always reduces our sight. Another lens is the lens of scapegoating, where we feel better about ourselves by uniting ourselves and projecting our aggression and shame on some other group of people, making them into an enemy. Scapegoating reduces the clarity of our vision, and so does supremacy, whether it’s based on race, religion, party, ideology, or nation. People spend billions of dollars to change the way we see each other through advertising, politics, propaganda, and the algorithms on social media. We all face the constant struggle of having our vision reduced by authoritarianism, scapegoating, supremacy, and no doubt, other bad lenses as well.

Brian McLaren introduces Quaker songwriter Carrie Newcomer who shares her practice of seeing with the eyes of love.

My life as a songwriter and a poet has asked me to consider how I look at the world on a daily, moment-to-moment kind of way…. Our first job is to pay attention and then to take in what we see with a certain kind of spirit and for me, a certain kind of love. I think it’s a practice and the more you practice it, the more you see; the more you see, the more you see with love…. 

The big things I love: I love my husband. I love my daughter. I love justice. I love mercy…. I love so many big things, but my life is also filled every day with all these glorious little loves…. There can be great meaning and great love in small things. I love blueberries and I love the smell of lilacs and I love how little kids hold each other’s hands when they go across the street….  

In looking at the small moment and the small thing through love, it’s not always completely joyous…. You take it all. When you decide I’m going to be here, I’m going to be present, and I’m going to be present with love, you take it all. [2] (McLaren, n.d.)

We ponder the expression of Love that God presents through the Cross and seek the guidance of the Spirit to express the love we celebrate in our lives freely and openly, seeing all people as blessed children of God.

References

Gillick, L. (2025, September 13). Daily Reflection September 14, 2025 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 14, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-14-2025 

John, CHAPTER 3. (n.d.). USCCB. Retrieved September 14, 2025, from https://bible.usccb.org/bible/john/3?13 

McLaren, B. (n.d.). What Is Our Lens? Center for Action and Contemplation. Retrieved September 14, 2025, from https://cac.org/daily-meditations/what-is-our-lens/ 

Meditation on John 3:13-17. (n.d.). Word Among Us Homepage. Retrieved September 14, 2025, from https://wau.org/meditations/2025/09/14/1382451/ 

Numbers, CHAPTER 21. (n.d.). USCCB. Retrieved September 14, 2025, from https://bible.usccb.org/bible/numbers/21?4 

Philippians, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved September 14, 2025, from https://bible.usccb.org/bible/philippians/2?6 

Psalms, PSALM 78 | USCCB. (n.d.). Daily Readings. Retrieved September 14, 2025, from https://bible.usccb.org/bible/psalms/78?1 

Schwager, D. (n.d.). So Must the Son of Man Be Lifted Up. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 14, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=sep14a