Exaltation of the Holy Cross
September 14

First Reading (Numbers 21: 4-9)

With their patience worn out by the journey, the people complained against God and Moses, "Why have you brought us up from Egypt to die in this desert, where there is no food or water? We are disgusted with this wretched food!" In punishment the Lord sent among the people saraph serpents, which bit the people so that many of them died. Then the people came to Moses and said, "We have sinned in complaining against the Lord and you. Pray the Lord to take the serpents from us." So Moses prayed for the people, and the Lord said to Moses, "Make a saraph and mount it on a pole, and if any who have been bitten look at it, they will live." Moses accordingly made a bronze serpent and mounted it on a pole, and whenever anyone who had been bitten by a serpent looked at the bronze serpent, he lived.

Responsorial Psalm (Psalm 78: 1-2, 34-38)

Refrain: Do not forget the works of the Lord.

1) Hearken, my people, to my teaching; incline your ears to the words of my mouth.
I will open my mouth in a parable, I will utter mysteries from of old. (Refrain)

2) Do not forget the works of the Lord! While he slew them they sought him and inquired after God again,
Remembering that God was their rock and the Most High God, their redeemer. (Refrain)

3) But they flattered him with their mouths and lied to him with their tongues,
Though their hearts were not steadfast toward him, nor were they faithful to his covenant. (Refrain)

4) But he, being merciful, forgave their sin and destroyed them not;
Often he turned back his anger and let none of his wrath be roused. (Refrain)

Second Reading (Philippians 2: 6-11)

Brothers and sisters: Christ Jesus, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross. Because of this, God greatly exalted him and bestowed on him the name that is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Gospel (John 3: 13-17)

Jesus said to Nicodemus: "No one has gone up to heaven except the one who has come down from heaven, the Son of Man. And just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, so that everyone who believes in him may have eternal life." For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. For God did not send his Son into the world to condemn the world, but that the world might be saved through him.

(Reprinted with permission from ICEL. From Lectionary for Mass. Copyright 1970, 1986, 1992, 1998, 2001 Confraternity of Christian Doctrine, Inc. Washington D.C. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by an information storage and retrieval system, without permission in writing from the copyright owner.

Copyright 1970, 1997, 1998 Contraternity of Christian Doctrine, Inc. Washington, D.C. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by an information storage and retrieval system, without permission in writing from the copyright owner.

The English translation of some Psalm responses, some Alleluia and Gospel verses and the Lenten Gospel Acclamations, some Summaries, and the Titles and Conclusion of the Readings, from the Lectionary for Mass copyright 1968, 1981, 1997, International Committee on English in the Liturgy, Inc., Washington D.C. All rights reserved.

The poetic English translation of the sequences of the Roman Missal are taken from the Roman Missal approved by the National Conference of Catholic Bishops of the United States, copyright 1964 by the National Catholic Welfare Conference, Inc. All rights reserved.)

Sources:

Related Songs:

What Wondrous Love is This

Homily

A Bowl of Humility

During my freshman year at a Jesuit college preparatory school, I was "fortunate" enough to qualify for placement in the Greek Honor class for the following three years. Although I have long since forgotten most of what I learned during those years and in the next few years of Jesuit seminary, I am still fascinated when a commentator discusses the nuances of the language, which are much more subtle than in English. Such is the case with the second reading from today's liturgy, which is a classic text from Paul's letter to the Philippians. By researching the Greek words from which our English translation has been derived, we can get a better understanding of what Paul was trying to convey to this community of believers.

Paul says that "Christ Jesus, though he was in the form of God, emptied himself taking the form of a slave." In this verse, there are two Greek words which have both been translated as "form": "morphe" and "schema". "Morphe" is the essential form which never alters; "schema" is the outward form which changes from time to time and from circumstance to circumstance. For instance, the "morphe" of any human being is humanity and this never changes; but his "schema" is continually changing. A baby, which becomes a child and grows into a youth, matures to middle age and finally to old age, will always have the "morphe" of humanity, but the outward "schema" changes all the time. Roses, daffodils, tulips, and chrysanthemums all have the one "morphe" of flowers; but their "schema" is different. Aspirin, penicillin and magnesia all have the one "morphe" of drugs; but their "schema" is different. The "morphe" never alters; the "schema" continually does.

The word Paul uses for Jesus being in the form of God is "morphe"; that is to say, his unchangeable being is divine. However his outward "schema" might alter, he remained in essence divine.

Paul goes on to say that "Jesus did not regard existence with God as something to be grasped at." The Greek word which is translated as "something to be grasped at" is harpagmos, which comes from the verb meaning to snatch or to clutch to oneself. The phrase can mean either of two things: that Jesus did not need to snatch at equality with God, because he had it as a right; or that he did not clutch at equality with God, as if to hug it jealously to himself, but laid it willingly down for our sake.

Then Paul adds that "Jesus was born in the likeness of men". The word which is translated as "born" is from the Greek verb "ginesthai", which describes a state which is not a permanent one. In other words, the humanity of Jesus, although completely real, was transitory. He was coming from his "morphe" of God, assuming his "schema" of humanity, and ultimately returning to his original "morphe" of God, but taking his new glorified "schema" with him. What a wonderful concept and such a marvelous clarification of this difficult truth of our faith! There is probably no other passage in the New Testament which so movingly sets forth the utter reality of the divinity and humanity of Christ and makes so vivid the sacrifice that he made when he laid aside his divinity and took our humanity upon himself.

What exactly was Paul trying to convey to the Philippians? In his letter, Paul is pleading with them to live in harmony, to forget their disagreements, to get rid of their personal ambitions, their pride and their desires for prominence and prestige, and to replace them in their hearts with that humble, selfless desire to serve which was the essence of the life of Christ. The great characteristics of Jesus' life were humility, obedience, and self-renunciation. He did not desire to dominate men but only to serve them; he did not desire his own way but only God's way; he did not desire to exalt himself but only to renounce all his glory for our sake. If humility, obedience, and self-renunciation were the supreme characteristics of the life of Jesus, they must also be the hall-marks of the Christian.

In the same way, we are called to live lives of service to others. But all too often, our "selves" get in the way. Consider the following story. The author writes:

In our second reading, Paul was speaking to the Philippians of his day but he may as well have been speaking to us. The lessons for us in this day and age are the same as they were then.

This is an example of someone who exemplified the meaning of humility, obedience and service to others in their lives. As the author of our story points out so well, we sometimes get lost in the “small stuff” in our ordinary, hum-drum lives, and fail to see the big picture. We can all too easily focus on one small failure and not see the many good things in our lives. Not putting clothes in the dryer pales in comparison to living a good life, helping others in their need or avoiding excessive drinking or drugs.

The challenge for us is clear. We need to follow Christ's example to be humble and obedient to the will of God. Sometimes, this is not easy. But then again, the cross wasn't easy either.

References:

1. The Letter to the Philippians, by William Barclay. Westminster John Knox Press, Louisville, Kentucky.

2. A Bowl of Humility by Linda LaRocque. Reprinted with the author's permission from Chicken Soup for the Unsinkable Soul, pp. 40-41. Copyright 1999 by Jack Canfield and Mark Victor Hansen. Health Communications, Inc., Deerfield Beach, FL.

Homily

When I Survey the Wondrous Cross

During my freshman year at a Jesuit college preparatory school, I was "fortunate" enough to qualify for placement in the Greek Honor class for the next three years. Although I have long since forgotten most of what I learned during those years and in the next few years of Jesuit seminary, I am still fascinated when a commentator discusses the nuances of the language, which are much more subtle than in English. Such is the case with the second reading from today's liturgy, which is a classic text from Paul's letter to the Philippians. By researching the Greek words from which our English translation has been derived, we can get a better understanding of what Paul was trying to convey to this community of believers.

Paul says that "Christ Jesus, though he was in the form of God, emptied himself taking the form of a slave." In this verse, there are two Greek words which have both been translated as "form": "morphe" and "schema". "Morphe" is the essential form which never alters; "schema" is the outward form which changes from time to time and from circumstance to circumstance. For instance, the "morphe" of any human being is humanity and this never changes; but his "schema" is continually changing. A baby, which becomes a child and grows into a youth, matures to middle age and finally to old age, will always have the "morphe" of humanity, but the outward "schema" changes all the time. Roses, daffodils, tulips, and chrysanthemums all have the one "morphe" of flowers; but their "schema" is different. Aspirin, penicillin and magnesia all have the one "morphe" of drugs; but their "schema" is different. The "morphe" never alters; the "schema" continually does.

The word Paul uses for Jesus being in the form of God is "morphe"; that is to say, his unchangeable being is divine. However his outward "schema" might alter, he remained in essence divine.

Paul goes on to say that "Jesus did not regard existence with God as something to be grasped at." The Greek word which is translated as "something to be grasped at" is harpagmos, which comes from the verb meaning to snatch or to clutch to oneself. The phrase can mean either of two things: that Jesus did not need to snatch at equality with God, because he had it as a right; or that he did not clutch at equality with God, as if to hug it jealously to himself, but laid it willingly down for our sake.

Then Paul adds that "Jesus was born in the likeness of men". The word which is translated as "born" is from the Greek verb "ginesthai", which describes a state which is not a permanent one. In other words, the humanity of Jesus, although completely real, was transitory. He was coming from his "morphe" of God, assuming his "schema" of humanity, and ultimately returning to his original "morphe" of God, but taking his new glorified "schema" with him. What a wonderful concept and such a marvelous clarification of this difficult truth of our faith! There is probably no other passage in the New Testament which so movingly sets forth the utter reality of the divinity and humanity of Christ and makes so vivid the sacrifice that he made when he laid aside his divinity and took our humanity upon himself.

What exactly was Paul trying to convey to the Philippians? In his letter, Paul is pleading with them to live in harmony, to forget their disagreements, to get rid of their personal ambitions, their pride and their desires for prominence and prestige, and to replace them in their hearts with that humble, selfless desire to serve which was the essence of the life of Christ. The great characteristics of Jesus' life were humility, obedience, and self-renunciation. He did not desire to dominate men but only to serve them; he did not desire his own way but only God's way; he did not desire to exalt himself but only to renounce all his glory for our sake. If humility, obedience, and self-renunciation were the supreme characteristics of the life of Jesus, they must also be the hall-marks of the Christian.

Paul states that some day "every tongue should confess that Jesus Christ is Lord". In the early days of the church, the four words "Jesus Christ is Lord" comprised their first creed. Based on those four words, many early martyrs met their death. The great title by which Jesus came to be known in the early Church was "kurios," Lord, which has an interesting history: it began by meaning master or owner, and soon became the official title of the Roman Emperors. It also became the title of the heathen gods, and was the word used to translate the Hebrew "Jehovah" in the Greek version of the Hebrew scriptures. So, then, when Jesus was called "kurios," "Lord," it meant that he was the Master and the Owner of all life; he was the King of kings; he was the Lord in a way in which the heathen gods and the dumb idols could never be; and he was nothing less than divine. So when the Christians professed that "Jesus Christ is Lord", they were putting Christ up against the Roman Emperors, the pagan gods and the Hebrew "Yahweh". No wonder they had so many enemies.

Finally, Paul clarifies that Jesus Christ is Lord, not for his own glory, but "to the glory of God the Father." Jesus draws all to himself that he may draw them to God. Among the Philippians, there were those whose aim was to gratify a selfish ambition; the aim of Christ was to serve others, no matter what the depths of self-renunciation that service might involve. In the Philippian community, there were those whose aim was to focus the eyes of others upon themselves; the aim of Jesus was to focus the eyes of all upon God. Paul's message for us today is no different than it was for the Philippian community of his day. Selfishness and all of its forms destroys our likeness to Christ and our fellowship with each other. Every follower of Christ must always think not of themselves, but of others, not of our own glory, but of the glory of God. (1)

If we could summarize all of this in a song, I think we could do no better than this one:

My richest gain I count but loss, and pour contempt on all my pride.Forbid it, Lord, that I should boast save in the death of Christ, my Lord. The vain things that now tempt me most, I sacrifice them to his blood. Were ev'ry form of nature mine, my gift would still be far too small; Love so amazing, so divine, demands my soul, my life, my all. (2)

References:

1. The Letter to the Philippians, by William Barclay. Westminster John Knox Press, Louisville, KY. 

2. When I Survey the Wondrous Cross. Text by Isaac Watts, music by Lowell Mason.

(Copyright 2011 by the Spirit through Deacon Sil Galvan, with a little help from the friends noted above. Permission is freely granted for use, in whole or in part, in oral presentations. For permission to use in writing, please contact the human intermediary at deaconsil@comcast.net.)

Exaltation of the Holy Cross

September 14

Penitential Rite:

Lord Jesus, you emptied yourself and became one like us. Lord, have mercy.

Christ Jesus, you humbled yourself and became obedient even to death on the cross. Christ, have mercy.

Lord Jesus, you are our Lord and Savior, to the glory of God the Father. Lord, have mercy.

Exaltation of the Holy Cross
September 14
Prayers of the Faithful

Celebrant: Jesus emptied himself and became one like us. Therefore, confident that Christ will intercede for us, we offer our prayers and petitions to the Father.

Deacon/Lector: Our response is: "Lord, hear our prayer."

For the members of the Church, especially those who suffer the cross of oppression, we pray to the Lord.

For the poor, the hungry and the sick, who bear the cross of Christ most especially in their lives, we pray to the Lord.

For all those who have experienced the loss of a loved one and who are carrying the cross of grief in their hearts, we pray to the Lord.

For all those who feel burdened by life, that they may find comfort in knowing that Christ carried the burden of his cross before them, we pray to the Lord.

For all of us, that we may come to realize the great love which God has for us which was manifested through his Son, we pray to the Lord.

For all of the intentions we hold in our hearts and which we now recall in silence. (Pause) For all of these intentions, we pray to the Lord.

Celebrant: God of all, we ask you to hear and answer the prayers which we have offered in the name of Jesus Christ, your Son, who is our Lord for ever and ever. Amen.