I. Introduction

Last week we looked at the symbolic images of the Cross that we have in our lives and then, at a list of various ways that theologians and scripture or spiritual writers have theorized, analyzed, and presented the mystery of the cross.

Today, we continue to focus on the Cross and expanding on a couple of those “ways” (symbols, metaphors, and constructs of interpreting the mystery of the Cross).

Once again, I quote and paraphrase from two recent books:

i. Dominican Professor at Catholic Theological Union, Barbara Reid’s book entitled Taking up the Cross: New Testament Interpretations through Latina aned Feminist Eyes and

ii. Jesuit Professor at Santa Clara University, Paul G. Crowley.

I also borrow from my own notes on various Christological treatises on the crucifixion (based on previous readings from Schilebeexck, Sobrino, Cullman, Rahner, and others).

My purpose here is not to give a theological treatise but rather to give us a framework for us to walk together during this Lent, “with the Cross” and toward Easter.

II. Images of atonement (scapegoat) and ransom (redemption)

These images are rooted in Pauline writings in the New Testament.

If we simply take two of these:

1. from 1 Corinthians 15:3, we hear Paul saying: “I handed on to you first of all what I myself received, that Christ died for our sins…..”

2. In Romans 3: 23-26, we hear “All have sinned and have been deprived of the glory of God…..Through his blood, God made him the means of expiation for all who believe….”

The imagery of atonement, of the scapegoat, of ransom paid, of redemption accomplished (in the sense that we use the word “redeem” to speak of coupons we can redeem…..) is based on that reference and many other Pauline references.

The basic construct here says that:
1. Christ took on the sins of humanity and made up (through the Cross) for what was lacking in the human race, or

2. Christ bought back humanity’s freedom with his death/suffering, or

3. Christ’s death was/is exchanged for human life and human freedom from sin/for love.

In Barbara Reid’s book, she suggests that, in isolation, this image sometimes leads people (and women especially) to think of themselves as carrying the cross with Jesus in order to atone for their sins, in order to make up for something they did or even for something that a loved one did or is doing….

In a misconstrued sense of this imagery,

1. it might lead me to say that if I am suffering, I might feel that I deserve to suffer to make up for some wrongdoing…..,

2. it might lead me to say that I feel “unworthy” or sinful and that I need to do something (hard) for God to regain or gain my own worth,

3. it might lead me to think that if I give something to God (as Jesus did) I might get something from God in return (an exchange like ransom money)…,

Paul’s emphasis is not on the sin part of the image but rather on God’s initiative and the utter gratuity of God’s gift to humanity. Seen in that light, this image can be very fruitful. Seen only in the light of sin, this image can be misleading.

III. The Cross as a fulfillment of salvation history and of God’s will

We might take the passage from Mark’s gospel (14:32 – 42) describing the agony in the garden which presents Jesus prayer with the words: “Abba God, you have the power to all things. Take this cup away from me. But let it be as you would have it, not as I.”

Or we might look at the many references to the fulfillment of Old Testament images in Matthew’s gospel.

“Jesus was obedient, even unto death.”

This construct is one that is so familiar to us and it is rich as we relate the history of God in human history through the scriptures.

This imagery supports our notion that the Cross was just “meant to be”.

In a misleading interpretation of this Jesus is obedient to the one who sent him to die. Such interpretation could lead people to submit to unnecessary suffering because they see themselves as being obedient to such a God who demands the suffering of them.

In a positive way, it gives us a way to explain somewhat logically the crucifixion and the reality of suffering in our world. Somehow, it is God’s will just as the crucifixion was God’s will, not as obedience to one who sent Jesus to die but rather as obedience to the One who sent him (and us) to bring life.

IV. The Cross as an example of self-giving love

This image is rooted in John’s gospel and begins with the symbolic action of the washing of the feet. In that passage (JN 13: 1-20), Jesus is the friend who lays down his life for his friends.

Barbara Reid points out (cf. page 47ff) that the word for the end in the quote - “…Having loved his own who were in the world, he loved them to the end….” (telos”) in the story of the washing of the feet (13:1) has the same root as the word used in 19:30 to describe the culminating moment on the Cross for “…it is finished….” (tetelestai).

In the isolated sense of this image, it could lead us to glorify suffering and to accept it as a “good” making us passive especially in the face of human suffering that could be avoided.

In the best sense of this image, Jesus action (Reid, pp 47 ff) here is a totally free self-gift which can be accepted or rejected. The Cross is not his purpose or goal but a means. His purpose is to befriend humanity so as to draw all persons to himself and unite them with God. In Jesus on the Cross, the suffering of all humanity is seen in solidarity with that reality. “The cross is that love which has not avoided suffering but (has) entered into solidarity with all victims.”

V. Concluding remarks

These images of ransom, atonement, scapegoat, fulfillment of God’s will or of salvation history, or of self-giving love can be either misleading or they can be liberating.

If any one of these is isolated or taken rigidly or literally, it can be problematic. When that happens we see suffering glorified and avoidable abuse encouraged. The key is to make love rather than sin the central approach to whatever image you choose.

Lent is an opportunity for us
1. to walk with the Cross,
2. to focus on it as a means of self-reflection and prayer,
3. to ask ourselves – How is it that we do tell the story of the Cross? How is it that we speak of suffering in the world? In our own lives? and
4. to walk with that story of the Cross and of suffering toward the reality and the mystery of Easter.