A few weeks ago I had told of a woman we met in October at the island of Hydra in Greece. She had just returned from Latin America and vowed never to return. She was turned off by the proliferation of crucifixes. Everywhere she went in Latin America there were crucifixes, and she wanted no further experience of those depressing sights. She much preferred the images of Buddha in East Asian countries.
The crucified Christ is scandalous to many people. Saint Paul indeed calls the cross a scandal (σκάνδαλον) to Jews and foolishness (μωρίαν) to Gentiles. Skandalon and foolishness, but despite all that, “we proclaim Christ crucified … Christ, the power of God and the wisdom of God” (1 Corinthians 1:23-24). The theologian Hans Kung, in his bestselling book of over forty years ago, On Being a Christian, stated the foundational truth of Christianity:
Paul succeeded more clearly than anyone in expressing what is the ultimately distinguishing feature of Christianity….as opposed to the ancient world religions and the modern humanisms …[It] is quite literally according to Paul “this Jesus Christ, Jesus Christ crucified.”… It is not indeed as risen, exalted, living, divine, but as crucified, that this Jesus Christ is distinguished unmistakably from the many risen, exalted, living gods and deified founders of religion, from the Caesars, geniuses, and heroes of world history.
But this foundational, distinctive truth of Christianity is not about bleeding crucifixes in Catholic or Orthodox churches, nor is it about superficial sermons about “the blood of Christ” that saves the comfortable evangelicals who crowd the entertainment centers that pretend to be churches. Paul went on, in his great letter to the Corinthian Christians: “When I came to you, brothers and sisters, I did not come proclaiming the mystery of God to you in lofty words or wisdom. For I decided to know nothing among you except Jesus Christ, and him crucified” (1 Corinthians 2:1-2).
Nothing, except Jesus Christ crucified! That’s all that Paul wanted the Corinthians to hear from him. Yes, he gave them all sorts of teachings about personal behavior, about order in the church. He even wrote a whole section of his letter about the resurrection of Christ and its meaning for all Christians (chapter 15). Nevertheless, he wanted to preach nothing among them except Jesus Christ and him crucified. This was the heart of his teaching. But it was not about crucifixes or about sermons to comfortable, suburban Christians.
Have the same mind that was also in Christ Jesus,
who, though he was in the form of God,
did not regard equality with God
as something to be grasped (ἁρπαγμὸν),
but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
he humbled himself
and became obedient to the point of death—
even death on a cross. (Philippians 2:5-8)
“Have the same mind,” Paul tells the Christians in the northern Greek city of Philippi. In other words, exhibit the same cruciform love that Jesus showed by taking on our nature and accepting death on the cross. For whom, did Jesus die? For us, his brothers and sisters, since he became as one of us. “Let each of you look not to your own interests, but to the interests of others,” Paul wrote to the Philippians immediately before the remarkable passage quoted above. This is an invitation to cruciform living. It’s not about hanging crucifixes in churches or around our necks. But neither is it about sermons to “me”-Christians. Jesus did not die on the cross to create a me-centered people. His death on the cross is about creating a new humanity, a new human community – exemplified by the church, but only if and when that “church” lives in accordance with the cruciform love of God in Christ.
Τοῦτο φρονεῖτε ἐν ὑμῖν, he wrote to the Philippians (2:5). It’s all in the plural: [You – plural] have this mind in, or among, you (plural). ἐν ὑμῖν can be translated as “in you” or “among you” – both in the plural – but more likely as “among you”, as this fits better with the communal advice that Paul is giving to the Christians in Philippi. His concern was to build up the body of Christ (Ephesians 4:12), the church – but not just the church with the name “church”, but the church that lives by and reflects the power of the cross of Jesus Christ: εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα· “For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his” (Romans 6:5). The Greek adjective σύμφυτοι goes all the way back to Aeschylus in Greek literature and can be translated in many ways, including the one quoted here, “united” – but also, “planted together”, “joined”, “grown into union”, “identified”, “incorporate”….. ὁμοίωμα [in the dative, ὁμοιώματι, here] is translated “like his”, but more literally, “in the likeness”. So a more literal translation of Romans 6:5 would go like this: “For if we have become joined in the likeness of his death, so also we shall be to his resurrection.” This passage from Paul’s Epistle to the Romans is read at every baptism, but people are more interested to watch the baby than to listen to words of such profound, transformational meaning.
The church is here to be for others – not for our own selfish spiritual needs. Jesus never attended to “spiritual needs”! He never knew the term, nor did the New Testament writers. Jesus told us to live for others, just as he lived for us; we are the “others” that he had in mind when he ascended the cross, when he brought into the world and poured out the cruciform love of God in Christ. May we become a church of cruciform love. May we become the church for others. Because we also are “others” who have been brought into the embrace of Christ. Paul reminds us that we also were “without Christ, aliens … and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ” (Ephesians 2:12-13). We are in this together, σύμφυτοι in the cruciform love of Christ.
Addendum: I should point out that the initial incentive for this post came from the book by Michael J. Gorman, Cruciformity: Paul’s Narrative Spirituality of the Cross, published by Eerdmans in 2001. I have only now started to read this book, but the term “cruciform love” is used by the author.
One Reply to “Cruciform Love”
I am struck by the phrase, “ we were without Christ, aliens and. . . strangers to the promise of the covenant.” That “stranger” or wanderer/pilgrim identity is very strong in the American black & white Protestant Church, with a difference. They identified as strangers as “like Jesus,” not as being “without Christ.” But on the margins of the established covenant-keepers. Is this what keeps some of us on the fringe and margins of the church?— A kind of individual stranger identity whispering to Jesus in the night.