Image credit:White Crucifixion (detail), Marc Chagall, 1938, Art Institute of Chicago, Chicago, Illinois, USA.
"The Cross"
"The Cross as Cure"
Thursday, April 27, 2017
The second sacred image that the cross echoes is the “Lifted-Up One,” and it comes from the bronze snake in the desert. YHWH tells Moses to raise up a serpent on a pole, and “anyone who has been bitten by a serpent and looks upon it will be healed” (Numbers 21:8). It is like a homeopathic symbol. The very thing that is killing the Children of Israel is the thing that will heal them! It is presented as a vaccine that will give you just enough of the disease so you can develop a resistance to it. The cross dramatically raises up the problem of ignorant hatred for all to see, hoping to inoculate us against doing the same thing and projecting our violence onward into history.
Jesus becomes the seeming problem and the homeopathic cure for the same by dramatically exposing it for what it is, “parading it in public” (Colossians 2:15) for those who have eyes to see, and inviting us to gaze upon it with sympathetic understanding.
The prophet Zechariah calls Israel to “Look upon the pierced one and to mourn over him as for an only son,” and “weep for him as for a firstborn child,” and then “from that mourning” (five times repeated) will flow “a spirit of kindness and prayer” (12:10) and “a fountain of water” (13:1; 14:8). We would now call this “grief work”—holding the mystery of all suffering, looking honestly right at it, and learning from it, which typically leads to an uncanny and newfound compassion and understanding.
I believe we are invited to gaze upon the image of the crucified to soften our hearts toward suffering and to know that God’s heart has always been softened toward us, even and most especially in our suffering. This softens us toward ourselves and all others who suffer.
Following Jesus is actually a vocation to share the fate of God for the life of the world. Jesus invited people to “follow” him in bearing the mystery of human death and resurrection. It is not a requirement in order that we can go to heaven later, it is an invitation so that we can live an entirely full life now.
Those who agree to carry and love what God loves, which is both the good and the bad of human history, and to pay the price for its reconciliation within themselves—these are the followers of Jesus—the leaven, the salt, the remnant, the mustard seed that God can use to transform the world. The cross is a very dramatic image of what it takes to be a usable one for God.
These few are the critical mass that keeps the world from its path toward greed, violence, and self-destruction. God is calling everyone and everything to God’s self (Genesis 8:16-17, Ephesians 1:9-10, Colossians 1:15-20, Acts 3:21, 1 Timothy 2:4, John 3:17), not just a few. To get there, God needs models and images who are willing to be “conformed to the body of his death” and transformed into the body of his resurrection (Philippians 3:10). They are “the new creatures” (Galatians 6:15), and their transformed state is seeping into history and ever so slowly transforming it into life instead of death. This is the basis for all of our hope—in Christ and for history.
Gateway to Silence: I am crucified with Christ.
References:
Adapted from Richard Rohr Everything Belongs: The Gift of Contemplative Prayer (The Crossroad Publishing Company: 2003), 179-182; and
Things Hidden: Scripture as Spirituality (Franciscan Media: (2008), 191-192.
Transformation means to change form, move across, or “shape-shift.” To be transformed is to look out at reality from a genuinely new source and center, seeing things in a larger and more holistic way. —Richard Rohr
The Spring 2017 issue of Oneing features both scholarly reflections and stories of transformative experiences from Paula D’Arcy, Wm Paul Young, Cynthia Bourgeault, Sam Shriver, poet David Whyte, and many others.
Order a limited-edition copy at store.cac.org.
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Center for Action and Contemplation
Center for Action and Contemplation
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