On the Veneration of the Cross: A sermon for the Third Sunday of Lent

The word “Cross” is foolishness to those that perish, but to us who are saved it is the power of God (1 Corinthians 1:23). For he that is spiritual judges all things, but the natural man receives not the things of the Spirit. For it is foolishness to those who do not receive in faith and who do not consider God's goodness and omnipotence, but search out divine things with human and natural reasonings. For all the things that are of God are above nature and reason and conception. For should any one consider how and for what purpose God brought all things out of nothing and into being, and aim at arriving at that by natural reasonings, he fails to comprehend it. For knowledge of this kind belongs to spirits and demons. But if any one, under the guidance of faith, should consider the divine goodness and omnipotence and truth and wisdom and justice, he will find all things smooth and even, and the way straight. But without faith it is impossible to be saved (Hebrews 11:6). For it is by faith that all things, both human and spiritual, are sustained. For without faith neither does the farmer cut his furrow, nor does the merchant commit his life to the raging waves of the sea on a small piece of wood, nor are marriages contracted nor any other step in life taken. By faith we consider that all things were brought out of nothing into being by God's power. And we direct all things, both divine and human, by faith. Further, faith is assent free from all meddlesome inquisitiveness.

Every action, therefore, and performance of miracles by Christ are most great and divine and marvelous: but the most marvelous of all is His precious Cross. For no other thing has subdued death, expiated the sin of the first parent, despoiled Hades, bestowed the resurrection, granted the power to us of contemning the present and even death itself, prepared the return to our former blessedness, opened the gates of Paradise, given our nature a seat at the right hand of God, and made us the children and heirs of God, save the Cross of our Lord Jesus Christ. For by the Cross all things have been made right. So many of us, the apostle says, as were baptized into Christ, were baptized into His death Romans 6:3, and as many of you as have been baptized into Christ, have put on Christ. Galatians 3:27 Further, Christ is the power of God and the wisdom of God (1 Corinthians 1:24). Lo! The death of Christ, that is, the Cross, clothed us with the enhypostatic wisdom and power of God. And the power of God is the Word of the Cross, either because God's might, that is, the victory over death, has been revealed to us by it, or because, just as the four extremities of the Cross are held fast and bound together by the bolt in the middle, so also by God's power the height and the depth, the length and the breadth, that is, every creature visible and invisible, is maintained.

This was given to us as a sign on our forehead, just as the circumcision was given to Israel: for by it we believers are separated and distinguished from unbelievers. This is the shield and weapon against, and trophy over, the devil. This is the seal that the destroyer may not touch you (Exodus 12:23), as says the Scripture. This is the resurrection of those lying in death, the support of the standing, the staff of the weak, the rod of the flock, the safe conduct of the earnest, the perfection of those that press forwards, the salvation of soul and body, the aversion of all things evil, the patron of all things good, the taking away of sin, the plant of resurrection, the tree of eternal life.

So, then, this same truly precious and august tree, on which Christ has offered Himself as a sacrifice for our sakes, is to be worshipped as sanctified by contact with His holy body and blood; likewise the nails, the spear, the clothes, His sacred tabernacles which are the manger, the cave, Golgotha, which brings salvation, the tomb which gives life, Sion, the chief stronghold of the churches and the like, are to be worshipped. In the words of David, the father of God, We shall go into His tabernacles, we shall worship at the place where His feet stood. And that it is the Cross that is meant is made clear by what follows, Arise, O Lord, into Your Rest. For the resurrection comes after the Cross. For if of those things which we love, house and couch and garment, are to be longed after, how much the rather should we long after that which belonged to God, our Savior, by means of which we are in truth saved.

Moreover we worship even the image of the precious and life-giving Cross, although made of another tree, not honoring the tree (God forbid) but the image as a symbol of Christ. For He said to His disciples, admonishing them, Then shall appear the sign of the Son of Man in Heaven Matthew 24:30, meaning the Cross. And so also the angel of the resurrection said to the woman, You seek Jesus of Nazareth which was crucified (Mark 16:6). And the Apostle said, We preach Christ crucified (1 Corinthians 1:23). For there are many Christs and many Jesuses, but One crucified. He does not say speared but crucified. It behooves us, then, to worship the sign of Christ. For wherever the sign may be, there also will He be. But it does not behoove us to worship the material of which the image of the Cross is composed, even though it be gold or precious stones, after it is destroyed, if that should happen. Everything, therefore, that is dedicated to God we worship, conferring the adoration on Him.

The tree of life which was planted by God in Paradise pre-figured this precious Cross. For since death was by a tree, it was fitting that life and resurrection should be bestowed by a tree. Jacob, when He worshipped the top of Joseph's staff, was the first to image the Cross, and when he blessed his sons with crossed hands (Hebrews 11:21) he made most clearly the sign of the cross. Likewise also did Moses' rod, when it smote the sea in the figure of the cross and saved Israel, while it overwhelmed Pharaoh in the depths; likewise also the hands stretched out crosswise and routing Amalek; and the bitter water made sweet by a tree, and the rock rent and pouring forth streams of water (Numbers 20), and the rod that meant for Aaron the dignity of the high priesthood (Exodus 4): and the serpent lifted in triumph on a tree as though it were dead, the tree bringing salvation to those who in faith saw their enemy dead, just as Christ was nailed to the tree in the flesh of sin which yet knew no sin. The mighty Moses cried, You will see your life hanging on the tree before your eyes, and Isaiah likewise, I have spread out my hands all the day unto a faithless and rebellious people (Isaiah 65:2). But may we who worship this obtain a part in Christ the crucified. Amen.

From An Exposition of the Orthodox Faith, Book IV, Chapter 11: Concerning the Cross and here further concerning Faith.

http://www.synaxis.info/old-rite/images/cross_lg.jpg

An Explanation of the Traditional Russian Orthodox Three-bar Cross

(also called the Eight-pointed Cross)

The symbolism of the "complete" Cross (much of which is contained in the Old Rite Russian prosphora seal and on metal and wood icons) is quite complex. Since the OId Rite tradition of the Russian Orthodox Church is much richer than the New Rite Church in its use of symbolism to teach the faithful, this article should be of benefit to those unfamiliar with this tradition.

Through the Cross came our Salvation. We are constantly reminded that Christ died for us when we see the Image of the Cross (depicting the crucified Lord), and we are reminded that He rose from the dead when we behold the Image of Christ "Not made by hands" (Slavonic: Нерукутвореному образъ) on the towel (depicting the Lord risen frem the dead).

Worshipping the crucified Lord are two flying angels, with the inscription between them: "Angels of the Lord" (in Slavonic: Ангели Господни). In some depictions of the Cross the Angels are bearing an image of the Holy Trinity, but traditions vary in allowing this; usually the Angels are simply holding towels, indicating their position as messengers who serve the Lord and who wait on Him.

The top bar of the Cross is the title-board which Pilate ordered to be hung in mockery over Christ's head. On this board was inscribed: "Jesus of Nazareth, King of the Jews" in Hebrew, Greek and Latin (abbreviated to the Greek initials 'INBI', or the Latin initials 'INRI' in the Western tradition). This has been replaced with the Christian inscription: "King of Glory" (Slavonic: Царь славы), placed below the knees of the angels. [Note that while the use of the inscription 'І.Н.Ц.І.' does not usually appear in the Russian tradition, examples of its occurrence are occasionally found on newer Russian Crosses.] On the title-board is inscribed the initials 'IC XC', being the first and last letters of Christ's name in Greek (Greek: Iisous Khristos; Old Rite Slavonic: Ісоусъ Христосъ; New Rite Slavonic: Іисусъ Христосъ). In addition, just above Christ's arms we see the inscription: 'NIKA', which in Greek means: "He conquers" or "He is victorious." [Frequently, especially on the Greek and New Rite Russian prosphora seal, we see these last two inscriptions together with the simple two-barred Cross: 'IC XC NI KA', meaning: "Jesus Christ is victorious" (i.e., over death and sin). Note that in the proper Orthodox tradition the Saviour does not wear a crown of thorns (as in the Western tradition), nor is He portrayed alive on the Cross, nor in any aspect of suffering, but in a state of humble and peaceful repose, with inclined head. Also note that His feet are nailed with two nails.]

The middle bar is that on which the Lord's hands were nailed. On either top corner we see the depiction of the sun (left; in Slavonic: солнца) and the moon (right; in Slavonic: луна), for "The sun hid its light, and the moon turned to blood." (Joel 2:31) The inscription: "Son of God" (Slavonic: Сынъ Божіи) is placed on both sides of Christ's head, and below His arms we read the inscription: "We bow down before Thy Cross, O Master, and we worship Thy holy Resurrection" (in Slavonic: Кресту Твоему покломняемся Владыко, и святое воскресение Твое славимъ). The halo of Christ is inscribed with the Greek letters 'w ov', meaning: 'The Being' or 'He Who is', to remind us that Christ is the same God Who identified Himself with those words to Moses in the Old Law.

Behind the body of Christ, on either side, are a lance (which pierced Him) and a sponge (which was soaked with gall or vinegar and offered Him to drink) on a pole made of reed or cane. The lance (on the left:) is marked "К" in Slavonic; standing for "копие", while the sponge (on the right) is marked "Т", standing for: "трость" (which means: 'reed' or 'cane'). [On some Crosses one might see instead of "Т" the inscription "Г" which stands for "губка" (sponge) in Slavonic.] On the body of Christ is depicted blood and water flowing forth from His side.

The slanted bottom bar is the foot-brace. In prayers for the Ninth Hour, the Church likens the Cross to a type of balance of righteousness:

"Between two thieves Thy Cross did prove to be a balance of righteousness: wherefore one of them was dragged down to Hades by the weight of his blasphemy [the balance points downward], whereas the other was lightened of his transgressions unto the comprehension of theology [the balance points upward]. O Christ God, glory to Thee."

The city of Jerusalem is depicted in the background, for Christ was crucified outside the city walls. By the foot of the Cross are the letters: "Г Г" standing for 'Mount Golgotha' (in Slavonic: Гора Голгофы); this is the hill outside the city gates upon which Christ was crucified. Below the feet of Christ are four Slavonic letters with abbreviation marks: "М.Л.Р.Б.", meaning: "The place of the skull, where Adam was" (in Slavonic: Место лобное рай бысть). Hidden in a cave under the earth is 'the skull of Adam' (for by pious tradition it is said that Christ was crucified at preciseIy the same place where Adam was buried), identified with the letters: "Г А" (in Slavonic: глава Адамла). We are thus reminded that Adam our forefather lost Paradise through the tree from which he wrongIy partook; Christ is the new Adam, bringing us Salvation and Paradise through the tree of the Cross.

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