Exaltation of the Cross (reprise)

Recently I listened to a sedevacantist priest teaching about the Cross. In that presentation this cleric said that the only reason for the resurrection from the dead was to prove that Jesus was God. In fact, he asserted that Jesus proved himself to be God by raising himself from the dead! I admit I have heard the notion that Jesus raised himself from the dead before (though not for about 40 years or so) but I have never heard the meaning of the cross or the way it "saves" turned into such a complete bunch of Docetist twaddle or so thoroughly eviscerated and robbed of meaning.

Let me say this very clearly: Had Jesus stayed good and dead, had there been no resurrection, sin and death would have had the last word and resulted in an ultimate and absurd silence. While Jesus' death could have been considered noble and generous (like that of Socrates and many others, for instance), Jesus' death would and could not have been SALVIFIC had there been no resurrection. Similarly, had Jesus raised himself he would not have truly surrendered to the powers of sin and godless death in an exhaustive way as he actually did on Good Friday nor would he have been totally vindicated by God in a victory over these. He would not have shown us that the way to life in God is to open ourselves completely to his love so that it may prove itself stronger than even sin and godless death. The cross might have made good theatre but the only lesson it could have provided apart from resurrection is that genuine love and goodness will inevitably be crushed by the powers of evil, corruption, ambition, and cruelty and even God is powerless to prevent or change this state of things.

As we [celebrate the Feast of the Exaltation of the Cross and also look ahead to Friday's reading from Paul to the Church in Corinth] I wanted to post this question from a friend once again; it deals with how the cross works and why it is appropriate to exalt what was really an instrument of oppression and torture.

[[Dear Laurel, I feel sort of negative about the crucifix and communion. Here are the reasons: I know the church teaches that Christ died for our sins, but the crucifix also represents a very violent and bloody act. What kind of example is that to set in front of our already troubled youth? What can you say about this? Now that I have had my say, how are you and what is going on in your life? Love and Peace,]]

Hi there!
Regarding your questions: It is important to remember that in the events of the cross the violence and evil done were human acts (or, more accurately, literally inhuman acts unworthy of God or humankind). They tell us what happens when the sacred (and truly human) is put into our sinful hands. Part of the redemption God achieves on the cross is the redemption of our horrific treatment of one another and of God himself. Part of it is the redemption of our inhumanity and the making possible of authentic humanity in Christ.

Secondly, it is important to remember that Jesus' physical and psychological suffering per se was not salvific. What was salvific was that in the midst of this terrible suffering, injustice, shame, failure of mission, and betrayal, he remained open to God (the One he called Abba) and to whatever God would bring out of it. The word we use for this openness and responsiveness is "obedience". It does NOT mean that God willed Jesus' torture by venal, cruel, ambitious, and frightened human beings. What God DID will, however, was to enter into all of the moments and moods of human life including sinfulness and death so that he could redeem and transform them with his presence. Jesus allows God to do that by remaining open (obedient) to him even in such extremity. (He does not shut down, nor does he try to assume control, for instance. He is open to whatever God can and will do with these events.)

Neither is Jesus' death by itself salvific. Again, even in death and beyond natural death in what the NT calls "godless" or "eternal death" Jesus remained open to what God would bring out of this. Because he did, God was able to enter into these godless realms and for that reason they no longer are signs of God's absence. Instead, because of Christ's obedience unto "death, even death on a cross" as Paul puts it, even in sin and death we will meet God face to face and God will bring life not only out of the unexpected place but the unacceptable place --- the place where human reason says God should never be found.

God never changes his mind about us. He loves us --- actively, passionately, without reserve. (He IS love-in-act; this creative, dynamic, unceasing love is God's very nature!) What God changes through the events of the cross is reality itself. Unless once we are face to face with God we actually choose eternity without God there is no longer sinful or godless death. Even should we choose this I think it will mean we choose an eternity facing  a Love we have been offered without reserve, but which we have definitively refused. (It is hard for me to think of a worse situation than to be locked inside one's own hatefulness while faced with a Love which frees and gives eternal life.)  What we have to teach our youth is exactly what Paul says in Romans 8: neither life nor death nor powers nor principalities, nor heights nor depths, etc etc will EVER separate us from the love of God. God has made sure that he is present in even the unacceptable place (in this case, the realms which were heretofore properly called godless); he has assured the truth of what Paul asserts in Romans 8 and it is Jesus' openness and responsiveness to God in the face of human evil of unimaginable lengths and depths that spurred Paul's profession of faith.

One other note: The NT speaks of divine wrath. This does not mean anger in the sense we know it ourselves. It means something akin to a respect that allows the consequences of our choices to catch up to us. God respects our choices even if he does not respect WHAT we choose. He allows the consequences of our choices to catch up with us. However, at the same time, if we choose sin and death (knowing we cannot fully conceive what we are choosing in this way), he makes sure we will find him even there. 

The Church has never asserted a single interpretation of the cross nor a normative theology of the Cross. Unfortunately what we hear too often is Anselm's interpretation. Anselm's world was a feudal one where notions of shame and honor were driving forces. Thus he saw God as infinitely offended by human sin and wrote that an infinite price had to be paid for God's honor to be regained. Further, that price had to be paid by a human being since human beings had caused the infinite offense while only someone divine COULD do so. The biggest problem though was that he saw God as needing to be reconciled. This is exactly the opposite of what Paul says in 2 Cor 5:19: [[God was in Christ reconciling the world to himself.]] In other words, it is the world which needs to be reconciled to God.

The Good News according to Paul and Mark, for instance, is that in Christ God brings everything home to itself and to himself. He sets all things right. This is the nature of divine justice. He asserts his rights or sovereignty over a broken creation by letting nothing stand between us and his creative love (himself). It is not God's honor that needs to be appeased but a broken and estranged world that needs to be healed and made one with God (the ground of existence and meaning). That is what happens through Jesus' crucifixion, death, and resurrection. In Christ God takes the worst human beings can do and brings divine wholeness and life out of it.