Of the many different things that people notice when walking into an Orthodox Church for the first time, the importance of the Cross is one of them (along all those other things Icons, the vested clergy, a- cappella singing, constant standing – to name a few). People are always crossing themselves with the sign of the Cross, so many of the hymns and prayers speak about the Cross (especially on Fridays when the Cross is commemorated), and at the end of most services the priest brings out a cross to venerate at the end of the service. This importance of the Cross is further emphasised with a number of specific feasts where the Cross is not only commemorated, but highlighted for our attention.
The feast of the Exaltation of the Life Giving Cross celebrated this week (Sept. 14th) is one of them. At this feast, the Cross is brought out into the centre of the Church, adorned with flowers and basil, and at certain points in the service everyone prostrates before it. This can be a really strange sight for if those in attendance have a vague notion of its significance in the whole economy (working out) of our salvation.
Indeed the Orthodox veneration (not worship) of the Cross, can come across as being totally strange (bordering on bizarre if one isn’t used to seeing a bunch of getting down on their hands and knees before it). This is quite understandable for many people, especially if their understanding of the Cross’ importance has been constrained or devalued as being an only a singular and legal reality. Of course it isn’t just with the Cross that understanding contrasts with Orthodoxy, yet in many respects it reveals how differently “orthodox” Christians (in a broad sense) and Orthodox Christians (specifically) constitute this faith.
Ultimately our faith is not a code of ethics or moral behaviour, neither is it a simple set of instructions to get us into heaven – in short, for Orthodox Christians, it is the ongoing present reality, not a legal reality that is worked out between God and us. Not that there isn’t a legal element in the Orthodox understanding of the Cross (or our faith for that matter); but rather, what is prioritised, is what is revealed through scripture, and the Saints who throughout the ages have followed Christ (even unto death). The love of God!
The Cross that our Lord voluntarily ascended on Golgotha, can never be treated as simply as a “box” that the Lord had to “check” on some divine legal document, as a kind of “payment” or “debt” that was needed to save us. Or that it was a single wondrous historical event, that is now consigned to the past. To be sure, it is a sacrifice that has been accomplished once and for all saving us from the endless cycle of having to atone for our sins (Heb. 7:27); and that the Lord truly took upon himself the brokenness of humanity’s “sin” and “curse” (2 Cor. 5:21, Gal. 3:10,13) to save us eternally. Nonetheless, the Cross’ importance is much deeper and profound both in principle and in practice.
The Gospel imperative is not that the Cross was a singular legal reality, but rather it is a present reality manifested in a relational way – it is being called (in the present tense) to “take up one’s Cross daily” (Lk. 9:23). It is not a descriptive legal reality that defines Christians, but rather the present reality, identity and substance of those who have placed their trust solely in the Lord (Gal. 2:20). It is not the legal reality of punishment or payment offered by Jesus Christ, because humanity could not; rather it is the present reality of God’s love for the world; “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved”. (Jn. 3:13-17)
St. Paul talks about the “word of the Cross” as being “foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Cor. 1:18 – the Epistle read on this feast). The “power” that he talks about, can not be understood and quantified as a legal reality that has to be “satisfied” so that salvation can or some ascension can be realised – like an election, or hereditary inheritance; neither can it be understood as a nice and tidy legal definition that makes sense of everything. Rather the “power” that he is expounding upon, is the Lord’s creative and unending love, that is manifested in His self emptying; and nothing less.
All of scripture reveals this profoundly, as it is this Divine love that created the world (Gen. 1:1), seeks the lost sheep (Lk. 15:6), proclaims the Gospel to the poor, heals the brokenhearted, proclaims liberty to captives, brings sight to the blind, and sets at liberty those who are oppressed. (Lk. 4:18). It is this same Divine love that Glorifies Jesus Christ in His redemptive sacrifice on the Cross (Jn. 12: 28) so that in “being lifted up” He might draw all peoples to Himself (Jn. 12:32).
For what was prophesied in Israel through the Law, the Psalms and the Prophets – is the only understanding of the Cross that brings clarity – that of God’s love.
What was shown and demonstrated by the Incarnate Son of God, Jesus Christ in the Gospels, is the only understanding of the Cross that brings instruction – that of God’s love.
What was revealed by the Holy Spirit in the Apostolic writings and early Church is the only understanding of the Cross that inspires – that of God’s love.
Although being foolishness and a scandal to the world, the martyrs confession, is the only understanding of the Cross that strengthens – that of God’s love.
The Lord’s call that “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it.” (Mk. 8:34-35) is the only understanding of the Cross that brings assurance- that of God’s love.
The only thing that can bring any meaning for a world bound by injustice, poverty, discrimination, sickness, sin and death is this understanding of the Cross; the only thing that brings hope – that of God’s love.
Indeed “How shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him” (Heb. 2:3) if we do not see the love of God as revealed on the Cross, or at least seek to understand it, as THE singular and most profound witness of God’s love; and nothing less.
