Is the Cross a Symbol of Death?
Question: Is the Cross a symbol of death?
Source: http://www.pravoslavie.ru/32628.html
Is the Cross a Symbol of Death?
The Wonder Working Cross of Godenovo
The cross which the Lord has
preserved for us, and even in an active church, is not just a relic or amazing
artistic image—it is a wonderworker. The endless stream of pilgrims to it bears
witness: the Russian heart seeks the Cross.
The Godenov cross is a unique
sacred object, miraculously found many centuries ago in Yaroslavl. And as in
the past, thousands of pilgrims come to the cross. Igumena Evstolia (Afonina),
abbess of the Pereslavl-Nikolsky Monastery, whose podvoriye in the city of
Godenov houses the sacred cross in its St. John Chrysostom church, speaks on
the cross, its history, and the miracles connected with it.
A sign of Russia’s sovereign
construction
The
cross was discovered in a backwater marsh not far from Rosotv the Great. The
historical sources say that it appeared “from the Greeks” in 1423, that is,
thirty years before the fall of Constantinople and Byzantium. For Russian
history, these thirty years were marked by critical events. These were the
years of rule of Vasily II, under whom Muscovite Rus’ was firmly established
and strengthened, having united several kingdoms of the surrounding lands,
which turned out to be the precondition for the significant event of the
Russian Church becoming independent from the Patriarchate of Constantinople.
After the adoption of the Ferraro-Florentine Union the undersigning
Metropolitan Isidore was driven ignominiously out of Moscow, and a Russian
bishop, elected to the position by a meeting of Russian hierarchs in 1448,
became the primate of the Church. Autocephaly and state unity, already underway
in Russia, were the necessary conditions for its sovereign construction. Soon,
during the rule of Ivan III, after his marriage to Sophia Palaiologina, to Rus’
came the Byzantine coat of arms, and shortly before that the Constantinople
icon of the Mother of God: it, like the Life-Giving Cross, was to become one of
the symbols that Russia is the successor to the Byzantine Empire. Then Elder
Theophilus wrote the famous words: “Two Romes have fallen, but the third now
stands, and a fourth there shall never be.” Having grasped all these events,
today we can say: by its appearance the Life-Giving Cross foreshadowed the
future sovereign construction of Russia.
Twenty-first century: the second
finding
Seventy
years of Soviet rule nearly blotted out from the people the memory of the
miraculous cross. In the late 1990s, having learned about it by chance from
some pilgrims, we took under our protection a dilapidated church with the
deteriorating relic, and began to pray before the cross. So was our podvoriye
established. At that time a barely noticeable trail lead to the cross. And what
do we see today? After decades of neglect the cross is so revered by the people
such that we can compare it with the veneration of Sts. Matrona and Seraphim.
The Russian heart seeks the Cross. On feast days of the Cross the relic is
visited by 10,000 people a day, and we see that these are not random people.
The second finding of the Life-Giving Cross by the Russian people is underway,
and it bears witness that the Russian people are being reborn.
Restoration
In
the godless times the cross endured not just neglect, but it also suffered
blasphemous desecration. Its restoration took place in 2002-2003, and what’s
more, by our request, the cross was never taken out of the active church,
where, as usual, the services were celebrated. The work was carried out by
restorers of the highest degree from the Russian State Museum in St.
Petersburg, and now we testify: the cross has truly been saved.
The cross works wonders
The
cross which the Lord has preserved for us, and even in an active church, is not
just a relic or amazing artistic image—it is a wonderworker. The endless stream
of pilgrims speaks to that the miracles of this holy cross attract the people:
they are healed from bodily infirmities and spiritually renewed, of which we
have many witnesses.
An article by Anastasia Rahlina
Source:
http://orthochristian.com/97391.html
Why Does The Orthodox Church Have So Many Rituals?
Do we
really need church rituals, given that Jesus did not celebrate Liturgy and did
not make the sign of the cross? Sergey Khudiev explains where all these
traditions come from and why we should follow them today.
Lately, I stumbled upon a popular, or, as they say
nowadays, a viral text:
“Neither Jesus nor His disciples ever:
- Celebrated Liturgy in a church
- Made the sign of the cross
- Kissed icons
- Venerated relics of deceased “saints”
- Lit candles in a church
- Taught that you must venerate certain “sacred”
objects.”
And the list goes on, it’s quite long and I don’t quote
it in full. You get the idea, right? The diversity of Orthodox rituals is
allegedly empty and unnecessary, even contradictory to the original idea and
intent of Lord Jesus Christ and his disciples.
Therefore, performing those rituals is a waste of
time, right?
Naturally, the Lord and his disciples hardly practiced
the Orthodox spirituality as we know it. They belonged to the 1st-century
Jewish culture, so the pious customs that they followed were rooted in the Old
Testament and in the Jewish cultural heritage.
However, this spirituality was no less ritualistic,
traditional, and community-centered than the Orthodox one.
We find detailed descriptions of rituals, i.e.
“stereotypical actions characterized by their symbolic meaning” in the Bible.
For instance, the celebration of Passover is central to the Old Testament
faith. Passover is celebrated as a way to remember the Exodus of the Jewish
people from Egypt, and as such, it implies performing a strict sequence of
symbolic actions, each of which carries a message of its own.
Exodus, chapter 12, describes in great detail what
clothes people must wear, what food they must eat, and what actions they must
perform during the celebration:
And the
Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of
months: it shall be the first
month of the year to you.
Speak ye
unto all the congregation of Israel, saying, In the tenth day of this month they shall take to
them every man a lamb, according to the house of their fathers, a lamb for an house: and if the household be too
little for the lamb, let him and his neighbour next unto his house take it according to the number of the
souls; every man according to his eating shall make your count for the lamb. Your
lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the
goats: and ye shall keep it up until the fourteenth day of the same month: and
the whole assembly of the congregation of Israel shall kill it in the evening. And
they shall take of the blood, and strike it
on the two side posts and on the upper door post of the houses, wherein they
shall eat it. And they shall eat the flesh in that night, roast with fire, and
unleavened bread; and with
bitter herbs they shall eat it.
Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs,
and with the purtenance thereof. And ye shall let nothing of it remain until
the morning; and that which remaineth of it until the morning ye shall burn
with fire.
And thus
shall ye eat it; with your
loins girded, your shoes on your feet, and your staff in your hand; and ye
shall eat it in haste: it is
the Lord’s passover. (Exodus 12:1-11)
People used to perform (and Orthodox Jews continue to
perform even today) an elaborate ritual that reminded and explained the events
of the Sacred History to the future generations. Nevertheless, this ritual was
not only didactic: it functioned as a mystical time machine of some kind, which
was (and is) making people participate in the Exodus. It was not just some
other people very long ago, in a foreign land, who experienced the Exodus from
Egypt; it was something that happened to us and constitutes a huge part of our
own personal experience. We
were Pharaoh's bondmen in Egypt; and the LORD brought us out of Egypt with a
mighty hand (Deuteronomy 6:21).
This is why a person who voluntarily refused to
participate in the Seder, ceased to be a part of the Jewish nation. It was more
than just a refusal to remember a key event in the history of the nation: it
was a refusal to participate in the event.
Lord Jesus Christ does not refuse to perform that
ritual, either. On the contrary, his Last Supper where He establishes the
Sacrament of Eucharist takes place during a Passover Seder.
His disciples celebrate Eucharist according to his own
commandments, “…and when he had given thanks, he
brake it, and said, Take, eat:
this is my body, which is broken for you: this do in remembrance of me. After
the same manner also he took
the cup, when he had supped, saying, This cup is the new testament in my blood:
this do ye, as oft as ye drink it,
in remembrance of me.” (1 Corinthians 11: 24, 25).
Various Christian traditions may have various ways of
performing this ritual but it is this ritual that we will find wherever we
look: a traditional sequence of actions
characterized by their symbolic meaning.
A ritual-less Christianity is impossible simply
because it is a ritual — the ritual of Eucharist — that is in the centre of the
Christian community as founded by Jesus.
However, there are other reasons why it is impossible.
First, to be pious you need to put effort into praying
regularly. The author of Psalms sings praises to God not because he is in the
mood to do so right now but because God deserves praise and worship. The
obligation to set apart the Sabbath for God’s sake implies prayer discipline:
it is a moral obligation of a human being to sing praises to her Creator and
Redeemer, which requires disciplined and organized effort.
You can — and should — pray in your own words. With
that said, when you are tired, annoyed or in a bad mood, you pray using the
words that have already become a part of the biblical tradition. The Psalter
was a prayer book for early Christians — and it is
mentioned in several verses: James 5:13, Ephesians 5:19, Colossians 3:16.
Secondly, public prayer inevitably calls for order of
some kind, and when this order emerges, it becomes stable — why would anyone
want to re-create it over and over again? Rituals, i.e. established formulas for
public prayer, are simply unavoidable.
Rituals are impossible to avoid even in congregations,
which attempt to get rid of rituals. One could write a similar critique against
them, too:
Neither Jesus Christ nor his disciples EVER:
- Rented cinemas
- Wore suits and ties
- Made altar calls
- Used songbooks, let alone Hillsong worship hymns
- Played the guitars or used sound amplifiers.
Even if among Christians there are strict
reconstructionists who re-produce 1st-century customs as
meticulously as possible, there are very few of them. First of all, it’s
incredibly painstaking. Secondly, no one knows why it matters. Lastly, no
matter how hard you try, you won’t achieve the result you aspire to: a 21st-century
man who wears a costume of a 1st-century man is nothing but a 21st-century
man in a masquerade costume.
Religious life invariably requires rituals. These
rituals cannot copy 1st-century samples to a tee. Notwithstanding
this fact, it is preferable that they preserve continuity with those samples —
that they shoot out of the 1st century like a living organism. This
is why the Lord established his Church, “I will
build my church; and the gates of hell shall not prevail against it.” (Matthew
16:18), described by Apostle Paul as a
living Body filled with the Holy Spirit: “For by one Spirit are we all baptized
into one body, whether we be Jews or Gentiles, whether we be bond
or free; and have been all made to drink into one Spirit.” (1 Cor. 12:13).
The rituals of the Church stem out of its practice of
prayer and communion with God. They aren’t random or meaningless. When we
perform them, we enter the very space of faith and prayer where Apostles dwelt.
Yes, spiritual life can become a mere formality;
meticulous adherence to rituals can hide inner emptiness and infidelity to God
— and that is something even prophets of the Old Testament warned against. But
in order to face the danger of formalization of your spiritual life, you need
to have a spiritual life first.
A Russian poet said,
If you don’t have a house,
It won’t be destroyed by fire.
And if you don’t have a spouse,
There’s no other guy she’ll desire.
If you do have a spiritual life, it will definitely
manifest itself through rituals — and you shouldn’t be afraid of it.
Source: http://www.pravmir.ru/zachem-tserkvi-stolko-obryadov/
How the Sisters of St.Elisabeth Convent Plan to Help People Using Fine Arts
Inspiration
Studio will be opened in the Church in honor of St. John of Shanghai and San
Francisco soon. This church is located on the territory of the National Applied
Research Centre of Mental Health. The lessons will target those who undergo
rehabilitation in this Centre.
This is
what the sisters who will hold the classes tell about the idea, about its
importance and various aspects.
Nun Martha (Matveyeva), icon painter and
artist:
— We
dreamed of having a studio like this in the church built on the territory of
the hospital for a long time. Finally, this dream is coming true: the church is
already built; a big and bright room where we plan to have classes for those
who undergo treatment and rehabilitation in the Centre of Mental Health has
been equipped. I believe it is immensely important and precious that the
classes will be held in this holy place, in the building of this wonderful
church. It is no coincidence that this church is dedicated to St. John of
Shanghai and San Francisco whose entire life was a vivid example of loving God
and his neighbors. Even now, many of those who pray to him receive aid and are
healed.
Our
students will master various kinds of art: painting, wool felting, paper
folding, etc.
I will be
teaching classes on paper art, which is a vast array of crafts, including paper
folding, quilling, origami, modeling, making sculptures from paper clay,
scrapbooking, and a lot more. I like working with paper because is a flexible,
light, and accessible material that you can use to make amazing things even
during one short class.
I have
already had experience working in the Centre of Mental Health. I used to teach
classes in the rehabilitation department and several other departments. It was
there that I noticed how meaningful and life-changing it could be! When we do
something together, we immerse into a special creative and kind atmosphere and
build mutual trust and respect. Our souls are relieved, and in addition to
that, thanks to God’s help, we manage to make very nice works of art.
I praise
God for having the opportunity to open our Inspiration Studio now!
Darya Yaskevich, a psychologist:
— Our
main goal is to give people a chance either to get well or to learn to coexist
with their illness, to be able to accept themselves and their illness. We will
practise various methods, primarily the means of art, to help people during our
classes.
Speaking
of the materials we need for the classes, I personally like the resource-based
approach, when you make things out of what you have at hand. It often turns out
that you only need cardboard and a black marker pen to make a whole lot of
things.
You never know in advance what you’ll use but we always need high-quality paper, good brushes, acrylic and gouache paints, and the already mentioned marker pens. We need wire, a lot of duct tape, and glue. We also need fabrics. Generally speaking, we will need materials that you can glue and paste — everything that you can cut out from and everything that you can paint.
Xenia Mamykina, a specialist in wool felting:
— When I
conduct workshop sessions in wet felting, I simply do my best to make life
easier for people.
Felting
teaches you to love working with your hands, doing handicrafts and
experimenting. Felting can help a person to get out of a difficult mental
condition that she experiences. Felting helps individuals to discover new
abilities. This kind of activity boosts one’s creativity. People start
tinkering with things; pieces of wool turn into certain objects and grow in all
three dimensions, and that’s happening right in front of their eyes. When you
do felting, you are not fully aware of what kind of picture you will make in
the end. These constant discoveries reveal one’s hidden potential of
creativity.
I don’t
have any science to back it but I can see that God helps us all, and it is
especially visible when we are all together.
Natallia Zhigamont, an artist, a teacher, and
an art therapist:
— The
most crucial thing when doing art therapy classes with people in crisis
situations and with those who are in hospital is a personalized approach to
each and every person. Fine arts can therefore be regarded both as a means of
communication and as a self-help opportunity. One should choose the kind of
activity that will help her to get distracted from her problems and to divert
her thoughts into a more positive channel. It may become an eye-opening lifehack
for some people, which will improve the quality of their lives and give them
meaning and purpose after they leave the hospital. Creative work is essential
for everybody. It allows them to seek and find, to change and never stop
improving. This is vital for those who, for a number of different reasons, find
themselves in a difficult situation and see no way out.
September 22, 2017
St.
Elisabeth Convent
A List of Old Testament Prototypes of the Holy Cross
The whole
earthly life of our Lord Jesus Christ was prefigured with greater or lesser
degrees of clarity in many persons, events, and institutions of the Old
Testament --- which was a preparatory stage of the Christian revelation. The
suffering on the Cross and the death of the Saviour, which were the most
expressive manifestation of His boundless love for men and His highest labour
for our salvation, are prefigured especially often and in many ways in Old Testament
shadows and allusions. This amazing image of our salvation through the
Saviour’s sufferings on the Cross and the material instrument itself --- the
tree of the Cross --- were sometimes openly indicated beforehand to certain of
the Old Testament elect, and, as it were, shone forth from the depths of the
ages in many prototypical events and individuals. The divinely-wise Fathers and
teachers of Christ’s Church, who, incidentally, expressed their understanding
in the very beautiful hymns composed to glorify the Passion and death on the
Cross of Jesus Christ, tried in every way to understand the various prototypes
of the Lord’s Cross. The aim of our short sketch is to indicate the most
significant prototypes of Christ’s Cross in the Old Testament under the guidance
of the mind of the Holy Fathers and in accordance with the Church services.
Many of the Holy Fathers, as well as the Church of Christ in her services, indicate that as through a tree we fell by the action of the enemy of our salvation, the devil, so through a tree he has overthrown and we were restored. Thus in his sermon for Great Friday, St. John Chrysostom says, “Do you see that the devil is conquered by the same thing with which he once conquered? He through a tree defeated Adam, but Christ through a tree had power against him; the former tree sent us down to Hell, but the latter called forth those who had descended therein.” “Thrice-blessed art thou, O Tree, on which Christ the King and Lord was crucified, through which he who deceived (Eve) by a tree fell, being caught himself by God who was nailed to thee in the flesh, giving peace to our souls” (Canon of the Exaltation of the Holy Cross, Canticle 5, Irmos). “By a tree of old we found death; but now again, life by the tree of the Cross” (Verses on “Lord, I have cried” for Tuesday of the fifth week of Great Lent). “A tree of old cast me out of Paradise, but now a tree led me into Paradise when Thou was crucified, O Christ” (Verses on “Lord, I have cried” for Tuesday of the seventh tone), or “In the midst of Eden the tree blossomed forth death, but in the midst of the whole earth a tree brought forth life” (Second Kathisma of Matins for Wednesday of the eighth tone). In explaining the reason for Christ’s crucifixion on the Cross, St. Gregory the Theologian says, “For a tree --- a tree, for a hand incontinently stretched out --- hands stretched out in self-denial, for a weak arm --- arms pierced by nails, for the arm casting Adam out --- arms embracing the ends of the earth” (Sermon). “On the Cross, O Christ, Thou didst stretch out Thy hands, erasing the unrestrained action of the forefather’s hand; by the tree of the Cross hast Thou healed the curse; thus we sing of Thee to all ages” (Canticle 8, Canon for Friday of the third week of Great Lent). According to an ancient tradition (Chrysostom, Basil the Great, Athanasius the Great, Ambrose of Milan, Epiphanius, Nilus, et al.), Adam, driven out of Paradise and condemned to death for his sin, died in Palestine, and the skull of his mouldering body was buried on Golgotha (Synaxarion of Great Thursday). “And when He had searched out the first elements of human death, the Lord accepted His Passion in the place of the skull so that there where human corruption took its beginning, the kingdom of life might begin and so that as death became powerful in Adam, so it might lose its power in the death of Christ” (Commentary of the Fifth Chapter of Exodus by St. Basil the Great). To signify that the Cross of Jesus Christ subsequently was raised up directly over Adam’s skull there exists even to the present a custom in the Christian Church of depicting a human skull at the foot of that Cross.
In the
series of prototypes of the Cross of Christ in later times the sacrificial
offering of Isaac is rather significant (Gen. 22). The most cursory glance at
this event, which so highly displays Abraham’s faith and the obedience of his
son Isaac, easily reveals that its true meaning and significance are contained
in a certain great mystery concealed under the cover of this event. St. Ephraim
the Syrian explains this mystery in this way, “Isaac, being prepared for
sacrifice, ascended the mountain like a meek lamb, carrying the wood of the
sacrifice on himself: thus our Saviour also went up to the place of the skull
burdened by His Cross. I see the knife and understand the spear: I see the
altar and represent Golgotha to myself; I see the wood and foreknow the Cross”
(Sermon on Abraham). Isaac obediently surrenders himself for sacrifice by his
father Abraham, who from love for God is sacrificing his only son by Sarah, his
beloved son: thus Jesus Christ was completely submissive to the will of His
Father during His Passion and obedient unto death on the Cross (Phil. 3:8, Rom.
8:32). We sing of Him in the hymns of the divine services, “Thou goest as a
true Isaac, taking the Cross on Thy shoulders that Thou mightest offer a
sacrifice to the Father for my sins as an acceptable fragrance’ (Canon and
Akathist of the Divine Passion of Christ, Canon of the Cross, Canticle 6,
Troparion 2).
Further,
when Joseph took an oath to assure his father Jacob that after the latter’s
death he would without fail take his bones from Egypt to the promised land and
bury them in the grave together with his fathers Abraham and Isaac, then the
old man, having been reassured, was made so joyful that he raised himself up
somewhat on his bed “and (Israel) did reverence to the top of his staff” (Gen.
47:29-31). Certain Fathers of the Church (Chrysostom, Blessed Theodoret)
suggest that Jacob foresaw the kingly dignity in the tribe of Ephraim (after
the division of the Hebrew kingdom) and by his reverence was honouring that
dignity in Joseph. According to the explanation of the Church services, Jacob
did reverence to the top of the scepter (which may have had the shape of a
cross) of Joseph, who was then the governor of Egypt, as a pre-figuring of the
royal staff of the Cross of Christ, which is the triumphal glory of pious
Kings. “Israel, foreseeing the future, did reverence to the top of Joseph’s
staff, revealing how in times to come the most glorious Cross should be the
safeguard of royal power, for it is a triumphal glory to kings” (Canon of the
Exaltation, Canticle 7, troparion 3).
At the
time when Joseph brought his sons to be blessed by his father Jacob, who had
gone blind from old age, he placed Manasseh, as the elder, opposite his right
hand, and Ephraim, as the younger, opposite his left. But to Joseph’s great
sorrow Jacob intentionally placed his right hand on Ephraim’s head, and his
left on the head of the first-born Manasseh and then prophetically pronounced a
blessing on them and their descendants (Gen. 48:8-20). In the understanding of
the Orthodox Church, by such a cruciform placement of Jacob’s hands while
giving his blessing, the tree of the Cross of Christ was foreshadowed together
with the Cross itself as an instrument of blessing for the faithful: Jacob’s
blessing bestowed on the children, prophetically foreshadowed Christ’s
blessing, coming down from the Cross to sinful humanity. Prefiguring Thy Cross,
O Christ, the patriarch Jacob in granting his blessing to his grandsons placed
his hands in that form on their heads” (Verse for August 1). “Arranging thy
hands in a holy fashion, O all-glorious one, as thou once didst bless thy
grandsons, thou didst reveal the image of the holy tree by which blessing has
been granted to all who were cursed by wickedly eating of the tree and had
crept into the depths of evil” (Canon of the Cross, Canticle 8, troparion 2 for
Friday Matins of tone 8).
During
the exodus of the Jews from Egypt, God, while establishing the prototypical
feast of the Passover, among other things, through Moses commanded the families
of the children of Israel to anoint the two posts and the lintel of the doors
in their houses, where they would eat the Passover with the blood of the
paschal lamb and added, “And you will have the blood, and I will pass by you,
and there will not be the plague of destruction among you when I smite the land
of Egypt.” (Ex. 12:4, 7, 13). This sign was not a mere conventional symbol by
means of which the Angel of Destruction could distinguish the houses of the
Hebrews from the houses of the Egyptians, but it had the significance of
testifying to the faith of the Hebrews in the propitiatory power of the paschal
sacrifice. The blood of the unblemished Paschal lamb with its meaning of
salvation for the Hebrews foreshadowed the blood of the Divine Redeemer --- the
Lord Jesus Christ, as the Lamb of God, sacrificed from the foundation of the
world (Heb. 11:28). St. Cyprian observes that through this (anointing with
blood) the Hebrews traced a perfect cross on their dwellings: for by anointing
the lintel and threshold they represented the length, and the two posts, the
width of the cross (The Rock of Faith on the Honorable Cross, part 1, chap. 1,
20). The preparation of the paschal lamb itself not only foreshadowed but
represented plainly the blessed tree of the Cross: “for”, in the words of St.
Justin Martyr, “the lamb was placed on the fire in the form of a cross, since
one spit stretched from its hind quarters to its head, and the other, on which
the lamb was hung, ran across its back.” Further, the prohibition against
breaking the bones of the paschal lamb indicated in a hidden way the mystery of
the Cross about which the Evangelist John remarks that the bones of the
crucified Saviour were not broken on the Cross (19:36).
Soon
after the miraculous crossing of the Red sea, the Hebrews came to Marah and,
when they found the waters there too bitter to use, they complained against
Moses; then the Lord commanded him to cast the tree he was shown into the
water, and the water became sweet (Ex. 15:22-25). This action of a tree, which
instantaneously sweetened the huge mass of water required for the multitude of
people and for their even more multitudinous flocks, is completely inexplicable
by the laws of nature, and only the mystery of the Cross of Christ fully
reveals to us why Moses was commanded to use a tree rather than some other
means to destroy the bitterness of the water. As the deadly bitterness was
removed by a tree cast into the waters of Marah, similarly death was conquered
by the power of the Cross of Christ. “Not suffering the deadly bitterness of
the tree (i.e. of the tree of knowledge of good and evil which turned out to be
deadly to those who ate of it) to remain, O Lord, Thou hast utterly destroyed
it through the Cross. In like manner of old did a tree once destroy the
bitterness of the waters of Marah, prefiguring the strength of the Cross”
(Canon of the Exaltation, Canticle 9, troparion 1). In part the sweetening of
the waters of Marah prefigured the power of the Cross of Christ in converting
pagans to a pious life. As soon as the preaching of the Cross was proclaimed to
pagans who before the coming of the Saviour into the world had been similar in
their moral and spiritual life to the bitter waters of Marah, being deprived of
the light of Divine revelation and of the law of God --- these pagans turned by
the thousands to faith in Christ and from dishonorable living to virtue. “In
days of old Moses transformed with a tree the bitter wells in the wilderness,
prefiguring the bringing of the Gentiles to the true faith through the Cross,”
as the Holy Church sings of this on the feast of the Exaltation (Canon,
Canticle 4, troparion 1), when also the prophecy about the sweetening of the
bitter waters of Marah is read in Great Vespers.
To quiet
the children of Israel who had rebelled against Aaron, Moses once commanded
that the twelve staffs of the leaders of each of the tribes of Israel be placed
in the Tabernacle of Witness along with Aaron’s staff, and behold, in one night
Aaron’s dry and lifeless staff miraculously “blossomed and put forth buds,
produced flowers and brought forth almonds” (Num. 17: 1-8). The Church understands
this as a prefiguring of the seedless conception of the Great Priest --- Jesus
Christ and of the blossoming forth of the sacred tree of the Cross of Christ in
the Church: “The rod of Aaron is an image of this mystery, for when it budded
it showed who should be priest. So in the Church that once was barren, the tree
of the Cross has now put forth flower, filling her with strength and
steadfastness” (Canon of the Exaltation, Canticle 3, Irmos).
In
Selmon, in the last year of their wandering in the wilderness of Arabia, the
Hebrews again began to complain and rebel against God’s instructions, and in
His anger “the Lord sent poisonous serpents against the people, and they bit
the people, and many of the children of Israel died.” Then Moses turned to the
Lord God and asked Him to forgive His chosen people, which had already
repented, and the Lord said to Moses, “Make thee a bronze serpent and place it
on a signal-pole, and whenever a serpent shall bite a man, everyone so bitten
who looks upon it will live;” Moses did this, and those who were bitten
survived after looking at the bronze serpent (Num. 21:8-9). The ancient Jews
partially understood the mystery of this prefiguring, believing that “he who
turned himself toward it was not saved by the thing that he saw, but by Thee,
the Saviour of all” (Wis. 16:7). But our Lord Jesus Christ revealed this
mystery with complete clarity in His conversation with Nicodemus when He said,
“As Moses lifted up the serpent in the wilderness, so the Son of Man must be
lifted up so that all who believe in Him might not perish, but have eternal
life” (John 3:14-15). The Holy Church teaches that the tree on which the bronze
serpent was hung was a prototype of the tree of the Cross of Christ. “Moses set
upon a wooden pole a cure against the deadly and poisonous bite of the
serpents: for cross-wise upon the tree --- as a symbol of the Cross --- he
placed a serpent that creeps about the earth, and thereby he triumphed over
calamity” (Canon of the Exaltation, Canticle 1, troparion 2). That the serpent,
lifted up on the tree before the eyes of all Israel in the wilderness, was a
prototype of Jesus Christ, lifted up on the tree of the Cross before the whole
people, is indicated also by the hymn, “Moses lifted the serpent up on a tree,
symbolizing Thee, O Jesus, voluntarily lifted up on the Cross” (Canticle 9,
troparion 1, Canon for Wednesday of the third week of Great Lent). The healing
of those bitten by the poisonous serpents through looking at the bronze serpent
prefigured the healing of those bitten by the spiritual serpent --- Satan ---
through looking by faith at Jesus Christ lifted up on the Cross. “Prefiguring
Thy Passion, O Word, the great Moses of old lifted up a brazen serpent on a
tree, healing all who looked upon it from the serpent’s poisonous bite; for, O
Master, when Thou was crucified, all we faithful were delivered from harm at
the hands of the God-hating serpent” (Canon to the Cross for Friday Matins of
tone 6, Canticle 6, troparion 2).
In the
series of other prefigurings of the Lord’s Cross, offered for the consideration
of the faithful by the Holy Church in her various services, the following
events attract our attention. When the Amalekites attacked the Hebrew people,
Moses commanded Joshua the son of Nun to lead the nation into battle against
them and then ascend to the top of a hill with Aaron and Hur, taking his
wonderworking staff with him; he lifted up his hands and extended them, and
whenever Moses lifted up his hands, Israel prevailed (Ex. 17:8-11). By lifting
up his hands in this fashion, he prefigured the way Jesus Christ’s hands were
stretched on the Cross and nailed to it, while, on the other hand, by the fact
that this action destroyed the power of the Amalekites, the destruction by the
Cross of Christ of the pernicious power of the spiritual Amalek --- Satan and
his hosts --- was prefigured. “In times past Moses, standing between the two
priests, prefigured in his person the undefiled Passion (of Christ). Forming a
cross with his outstretched hands, he raised a standard of victory and
overthrew the power of Amalek” (Canon of the Exaltation, Canticle 1, troparion
1). “Moses prefigured the power of the precious Cross, O Christ, when he put to
flight Amalek, his adversary, in the wilderness of Sinai: for when he stretched
out his arms in the form of a cross, the people became strong again. And now
the fulfillment of these images has come to pass for us. Today the Cross is
exalted and devils are put to flight” (Feast of the Exaltation, prayer on
“Glory, , And now” of the Lity). Similarly when Joshua the son of Nun wanted to
finish the battle with the five Canaanite kings, he stretched out his hands to
God with a request for help (Josh. 10:12-14) and in this way prefigured the
Lord Jesus Christ, Who stretched out His hands on the Cross: “Of old Joshua the
son of Nun mystically prefigured the image of the Cross when he spread his
hands out in the form of a cross, O my Saviour, and the sun stood still until
he had brought down the enemies who opposed Thee, O God; but now the sun has
set, seeing Thee on the Cross; and having destroyed the power of death, Thou
hast raised up the whole world” (Kathisma of the Cross, tone 8 for August 1).
The prophet Jonah spent three days and three nights in the belly of a whale
(Jonah 2) and while there he, too, prayerfully stretched his hands out in the
shape of the Cross of Christ and survived by the power of that Cross. “In the
belly of the whale Jonah prefigured the image of the Divine Cross with his
outstretched arms and, looking up, he was saved from the beast by Thy power, O
Word” (Canon for the third Sunday in Great Lent, Canticle 6, katavasia). “Jonah
stretched out his hands in the form of a cross within the belly of the sea
monster, plainly prefiguring the redeeming Passion (of Christ)” (Canon of the
Exaltation, Canticle 6, Irmos). The Church teaches that the prophet Daniel, who
at the command of the pagan king Darius was thrown into a den of lions for
worshipping the true God, was
preserved from harm from the lions (Dan. 6)
because his hands also were arranged in the form of a cross when he lifted them
up to God with a prayer for help. “The greatest of the prophets, Daniel, once
cast into a den of lions, stretched out his hands in the form of a cross, and
instead of being consumed by them, was preserved unharmed, blessing Christ our
God forever” (Canon for third Sunday in Great Lent, Canticle 8, katavasia).
All these
varied shadows and hints relating to the Cross of Christ, forming in themselves
an unbroken chain of Divine revelation about the sacrificial offering on
Golgotha, certainly did not pass before the eyes of the ancient Israelites as
dead images, devoid of a higher sense and meaning. The better men chosen from
the people of God were able to understand their true sense and meaning
beforehand by faith and with the enlightenment of the Holy Spirit (1 Pet.
1:21); thus, according to the words of the Apostle Paul, although the righteous
men of the Old Testament died in faith without having received the promised
things, still they saw them from afar and rejoiced (Heb. 11:2, 13; cf. John
8:56). What the Old Testament incidentally foretold and revealed beforehand in
a hidden fashion in various prototypes was, as Christians see it, completely
fulfilled in the New Testament history: on the Cross our Lord Jesus Christ
tasted death and thus completed our salvation, freeing us from sin, the curse,
and death; from that time, and especially after the triumph of Christianity
over paganism, the Holy Cross, as the means of our salvation, the symbol of
spiritual victory, and the mighty banner of Christians, became an object of
open and solemn adoration in the Christian world; this was so above all after
the Holy Empress, Saint Helena, found the Cross of the Lord, when the feast of
the Exaltation of the Honorable and Life-giving Cross of the Lord originated.
Source: johnsanidopoulos.com/2016/09/old-testament-prototypes-of-cross-of.html
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