The texts from the Roman Catholic Lectionary today challenge us to contemplate the meaning of Jesus Incarnation and His exaltation on the Cross to as a study for our piety and action as His disciples.
The reading from the Book of Numbers describes Moses and 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). (Numbers, CHAPTER 21 | USCCB, 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…
* [78:35] Remembered: invoked God publicly in worship. Their words were insincere (Ps 78:36).
* [78:38] God is always ready to forgive and begin anew, as in choosing Zion and David (Ps 78:65–72). (Psalms, PSALM 78 | USCCB, n.d.)
The reading from the Letter to the Philippians is part of Paul’s 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 explains the Son of Man being raised up to 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.
* [3:17–19] Condemn: the Greek root means both judgment and condemnation. Jesus’ purpose is to save, but his coming provokes judgment; some condemn themselves by turning from the light. (John, CHAPTER 3 | USCCB, n.d.)
George Butterfield comments that to us Catholics, September 14 is the Feast of the Exaltation of the Holy Cross. Jesus humbled himself, took the form of a slave, coming in human likeness, and became obedient to death, death on a cross. He told Nicodemus that, just as Moses lifted up the serpent in the desert, “so must the Son of Man be lifted up.” Why? Because of God’s love for the world. God wants all to be saved.
Family relationships and life experiences help shape who we are. Days of the year have special meaning to us because of the road we have travelled. On my journey, I constantly remember that God is in the middle of it all working for my salvation. I know this because of the cross. I know this because of Jesus’ promise that “everyone who believes in him” will have eternal life. I have an alpha-sister and had an alpha-mother. In spite of their faults, they both pointed me to Jesus, the Alpha and Omega. How blessed I have been. (Butterfield, 2023)
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 Philippians 2:6-11 comments that, as Catholics, we place crucifixes everywhere: around our necks, on the walls of our home, and above the altar of every church. But like any familiar object, we can get so used to seeing the image of Christ crucified that it loses its impact. That’s why we need a special feast like today so that we can reflect on the immensity of Jesus’ sacrifice and the salvation it has accomplished for us.
“Jesus, your Father bestowed on you ‘the name that is above every name’ (Philippians 2:9). Today, with all those in heaven and on earth, I bend my knee and confess you as my Lord (2:10-11). Your cross defeated sin and death. Now, even when I do sin, I know for certain that I can repent and receive your forgiveness.
“Jesus, I praise and exalt you, for by your holy cross you have redeemed me—and not only me, but all who have ever called upon your name!”
“Jesus, may every cross I see remind me of all that you have done for me.” (Meditation on Philippians 2:6-11, n.d.)
Friar Jude Winkler discusses the parallels between Moses raising the bronze serpent in the desert and Jesus being raised on the Cross. In the hymn from Philippians, Jesus as God emptied himself and became human and experiences our human nature. In total obedience, He accepts the Cross. Friar Jude reminds us that in John’s Gospel, Jesus is exalted on the Cross as evidence of how much we are loved by God.
An Episcopal Dictionary of the Church explains kenosis, a Greek term which means “emptying.” It appears in the christological hymn of Phil 2:6-11, where it means the giving up of divine glory by the eternal Son of God when he became incarnate.
The Anglican theologian Charles Gore (1853-1932) popularized the term in Anglican theology as an explanation of the limitations of our Lord's human knowledge. Theologians had become acutely aware of these limitations through biblical criticism. Gore suggested that in the Incarnation the eternal Son of God voluntarily abandoned or emptied himself of certain divine attributes such as omnipotence and omniscience. This view was originally outlined in Lux Mundi, which Gore edited in 1889. Later, in response to criticism, Gore modified his position to say that the Son restrained his use of certain divine attributes. Arthur Michael Ramsey (1904-1988) noted that the real source of the kenotic doctrine of Christ's self-emptying is not the Philippians passage but consideration of the historical data of Jesus' life, considered along with belief in his deity. Although the doctrine of kenosis was helpful at the time in enabling Anglicans to come to terms with biblical criticism, it is less favored today. We accept the full humanity of Jesus, with its limitations. Jesus' embracing the fullness of our human nature did not compromise his divinity. We confess that God was uniquely and salvifically present and active in Jesus' humanity. (Kenosis – The Episcopal Church, n.d.)
Fr. Richard Rohr, OFM, comments that the prophets exercised their imagination from that place of freedom, as Scripture scholar Walter Brueggemann describes so well: “Because the totalism [that is, the system] wants to silence, banish, or eliminate every such unwelcome [prophetic] intrusion, the tricky work is to find standing ground outside the totalism from which to think the unthinkable, to imagine the unimaginable, and to utter the unutterable.” [1]
The “tent of meeting” is the initial image and metaphor that eventually became our much later notion of “church.” The greatest prophet of the Jewish tradition, Moses, had the prescience and courage to move the place of hearing God outside and at a distance from the court of common religious and civic opinion—this was the original genius that inspired the entire Jewish prophetic tradition. It is quite different than mere liberal and conservative positions, and often even at odds with them. Prophecy and Gospel are rooted in a contemplative and non-dual way of knowing—a way of being in the world that is utterly free and grounded in the compassion of God. (Rohr, 2023)
We ponder the meaning in our faith tradition of the Cross to our openness to the prompting of the Spirit to “emptying” and living with love for God and neighbour.
References
Butterfield, G. (2023, September 14). Creighton U. Daily Reflection. Online Ministries. Retrieved September 14, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/091423.html
John, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved September 14, 2023, from https://bible.usccb.org/bible/john/3?13
Kenosis – The Episcopal Church. (n.d.). The Episcopal Church. Retrieved September 14, 2023, from https://www.episcopalchurch.org/glossary/kenosis/
Meditation on Philippians 2:6-11. (n.d.). The Word Among Us: Homepage. Retrieved September 14, 2023, from https://wau.org/meditations/2023/09/14/782202/
Numbers, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved September 14, 2023, from https://bible.usccb.org/bible/numbers/21?4
Philippians, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved September 14, 2023, from https://bible.usccb.org/bible/philippians/2?6
Psalms, PSALM 78 | USCCB. (n.d.). Daily Readings. Retrieved September 14, 2023, from https://bible.usccb.org/bible/psalms/78?1
Rohr, R. (2023, September 14). Letters from outside the Camp — Center for Action and Contemplation. CAC Daily Meditations 2023. Retrieved September 14, 2023, from https://cac.org/daily-meditations/letters-from-outside-the-camp-2023-09-14/
Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 14, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=sep14a
