Making the Sign of the Cross in the 12th Century

Many Orthodox are curious to know when and how our making the sign of the cross appeared and why we do it differently than Roman Catholics.  While I know that references to making the sign of the cross appear in the early centuries of Christianity, I’m not aware of the earliest sources telling us exactly how the cross was to be made.  Tertullian who dies in 225AD describes Christians tracing the sign of the cross on their foreheads but gives no further details.  St Cyril of Jerusalem in the 4th Century describes making the cross over the brow of one’s head as well as over food and drink but again without giving specific directions as to the how.  St Ephrem the Syrian in the 4th Century proscribes making the sign of the cross as our first task before any endeavor but doesn’t tell us exactly how to do it.   None of these early references to the practice describe the mechanics of what exactly the person is doing to make the sign of the cross so we can’t know exactly what they were doing.  When I first came to Dayton as the priest, the local newspaper at that time had a religion column and the editor of that column heard I was going to be doing a house blessing in January.   She came out with camera in hand and told me she was trying to imagine what it meant to do a house blessing.  She envisioned me standing outside the home in winter with hands raised praying over a house – or she hoped more dramatically climbing up on the roof to to bless the house with hands upraised.  She was disappointed to see it consisting of sprinkling holy water in a house.  Without knowing the mechanics we can only imagine what they were doing in making the sign of the cross in the early centuries of Christianity, but we know it was a commonly accepted practice.

St. Peter Damaskos  actually describes making the sign of the cross as he knew the practice in the 12th Century.  He writes:

“Then we should also marvel how demons and various diseases are dispelled by the sign of the precious and life- giving Cross, which all can make without cost or effort. Who can number the panegyrics composed in its honor? The holy fathers have handed down to us the inner significance of this sign, so that we can refute heretics and unbelievers. The two fingers and single hand with which it is made represent the Lord Jesus Christ crucified, and He is thereby acknowledged to exist in two-natures and one hypostasis or person. The use of the right hand betokens His infinite power and the fact that He sits at the right hand of the Father. That the sign begins with a downward movement from above signifies His descent to us from heaven. Again, the movement of the hand from the right side to the left drives away our enemies and declares that by His invincible power the Lord overcame the devil, who is on the left side, dark and lacking strength.    ( THE PHILOKALIA, Kindle Loc. 30200-30214)

While one can certainly recognize the movement of the right hand, starting at the top and moving down and then from right to left is how we Orthodox currently sign ourselves with the cross (though he does not reference touching any body parts).  So we know that at least from the 12th Century we were doing it this way.  What might be surprising to some is that for St. Peter the sign of the cross is made with two fingers not three.  Using two fingers is the older known form of making the sign of the cross.  He has a symbolic explanation for the two fingers (two natures of Christ) versus the three finger symbolism of the Trinity.  The adherents of the three fingers might be disappointed to discover that their method is not the more ancient one nor the one used by earlier generations of Orthodox.  I do not know the history of when or why Orthodox changed from two to three fingers, but it was part of the Old Believers dispute with the Russian Orthodox Church beginning in the 17th Century when Patriarch Nikon and the Russian Church insisted on changing to the practice of using 3 fingers in making the sign of the cross.  [I did hear at one point that they mistakenly thought they were reverting to the more ancient practice by going to three fingers instead of two.]

Of course, some saints pointed out that it is not the mechanics that matter – whether one uses one, two, or three fingers, spiritual power is in the cross itself not in how we make it.  Other believers dispute this and think the mechanics are essential and not making the perfect cross is itself satanic.

Personally, I think it is the cross which makes demons shutter – doesn’t matter how large it is or how it is made.  There is also the fact that very early on the Christians didn’t think of themselves as signing with the cross but with the last letter of the Jewish alphabet the tau or X  which in Judaism represented the Name of God.  This conveniently was similar  to the X the first Greek letter in ‘Christ’ – Χριστός (see Jean Danielou, THE THEOLOGY OF JEWISH CHRISTIANITY, pp 154, 330).  As Danielou points out probably at baptism the earliest Christians saw themselves as being anointed in the Name of the Lord, not with the Cross of Christ but with His Name – the X not the + .   So both how Christians made the sign and what exactly they saw themselves doing (+ or X) has changed through the centuries.  This makes me think the mechanics are not as significant as what we are invoking – God’s Name, Christ or the Cross – in our spiritual struggle against evil.

That conformity in practice helps with community identity and with the unity of community is true which may also point to the mechanics of making the sign of the cross as being practical not theological.

Take Up Your Cross

Cross-bearing and servanthood are not substitutes for or bypasses around the task of overcoming evil. Rather, the section as a whole shows that God’s victory comes in a most unsuspecting way: the way of self-denial, humble service and the very giving of one’s life for others. This is the way of Jesus. And there is also the resurrection, a vital part of every passion prediction on the way.

Jesus’ hodos [way] is not only a way to death, but a way also to God’s victory. This victory is assured by Jesus’ death as a “ransom for many.” For Jesus and his disciples the way of faithful warfare was and is that of humble service, even unto death. Victory comes through God’s vindication of the faithful.

(Willard M. Swartley, Covenant of Peace, p. 116)

The Cross: Redemption, Not Sacrifice

“Yet the only text in St. Paul which directly applies sacrificial phraseology to the death of Christ is that of the Epistle to the Ephesians: 

He gave himself up for you as an offering and a sacrifice (prosphoran kai thusian) to God, as a fragrant perfume. 

It seems undeniable that, in expressing himself in this way, St. Paul was thinking of the text of Psalm 39.7-9.

You took pleasure neither in sacrifice nor in offering,

but you have opened my ears:

You have desired neither holocaust nor sacrifice for sin;

then I said: “Here am I, I am coming,

in the scroll of the book I am spoken of. 

My God, I have delighted in doing your will

your law is in the depths of my heart…

In other words, what the psalmist presents as something other than ‘sacrifice and offering’ and as what God prefers to them, is now described by the very terminology proper to what this has replaced. This transfer is extremely important. It is found at the basis of the whole sacrificial vision of the Epistle to the Hebrews, even though too many commentators have neglected to note this fact. 

We might be tempted to link up, with this unique text of St. Paul’s on the death of Christ as a sacrifice, another text found in the Epistle to the Romans. For the latter seems at first sight to lead directly into the sacrificial and, precisely, expiatory developments in the Epistle to the Hebrews: 

We are freely justified by his grace, by the redemption which is in Christ Jesus, whom God has predestined to be a propitiation by faith in his blood. 

This text certainly brings us close to the Epistle to the Hebrews with this mention of propitiation, but we should note that here the implicit image of sacrifice is not applied directly to Christ’s death but rather to our faith in that death. Here, as elsewhere, the notion by which St. Paul explains the Cross is not that of sacrifice, but of redemption, that is, ransoming of slaves.”

(Louis Bouyer, The Spirituality of the New Testament and the Fathers, p. 142-143)

Melitio of Sardis: Homily on the Pascha

For, himself led as a lamb

and slain as a sheep,

he ransomed us from the world’s service

as from the land of Egypt,

and freed us from the devil’s slavery

as from the hand of Pharaoh;

and he marked our souls with his own Spirit

and the members of our body with his own blood.

It is he that clouded death with shame

and stood the devil in grief

as Moses did Pharoah.

It is he that struck down crime

and made injustice childless

as Moses did Egypt.

It is he that delivered us from slavery to liberty,

from darkness to light,

from death to life,

from tyranny to eternal royalty…

It is he that was enfleshed in a virgin,

that was hanged on a tree,

that was buried in the earth,

that was raised from the dead,

that taken up to the heights of the heavens.

He is the lamb being slain;

he is the lamb speechless;

he is the one born from Mary the lovely ewe-lamb;

he is the one “taken from the flock” (cf. Ex. 12:5; 1 Sam. 17: 34),

and dragged “to slaughter” (cf. Isa. 53:7),

and sacrificed “at evening” (cf. Ex. 12:6),

and buried “at night” (cf. Ex. 12:8, 10),

who on the tree was “not broken” (cf. Ex. 12:10),

in the earth was not dissolved,

arose from the dead,

and raised up man from the grave below.

(Melito of Sardis, Homily on the Pascha, from Paul M. Blowers’s The Bible in Greek Christian Antiquity, pp. 98-99)

Holy Friday (2019)

Holy Friday: The Crucifixion (Matthew 27)

“The explanation given in the Gospel account is simple if we only listen to it closely, reflect on it, accustom ourselves to it: they reject Christ, they hate Christ, they crucify Christ, not because of some one thing, not because of those fabricated misdemeanours for which He is falsely and slanderously denounced to Pilate. Pilate himself rejects these lies and slanders, even while condemning Christ to a humiliating and terrible death. No, this is not some misunderstanding, this is not some kind of accident. Christ is crucified because His goodness, His love, the blinding light that pours from Him, is something the people cannot stand. They cannot bear it because it exposes the evil they live by, which they conceal even from themselves. This is the horror of the fallen world, that evil not only has dominion, but poses as something good, always hiding behind the mask of good. Evil guarantees its domination of the world by parading itself as good! Now in our own day as well, it is always in the name of good, of freedom, of concern for mankind that people are enslaved and murdered, deceived, lied to, slandered and destroyed. Every evil screams only one message: “I am good!” And not only does it scream, but it demands that the people cry out tirelessly in response: “You are good, you are freedom, you are happiness!”

Yes, the crowds followed Christ as long as He helped, healed, worked miracles. And it was these same crowds that discarded Him and shouted, “Crucify Him!” They knew, with all of evil’s terrifying intuition, that in this perfect man, in this perfect love, they were exposed. They knew that through His own love, His own perfection, Christ was demanding from them a life which they did not want to lead – a love, a truth, a perfection they could not stand. And this witness had to be silenced, exterminated.

It is only here- and this is the entire meaning, all the depth, of the cross and crucifixion – in this apparent triumph of evil, where in reality good is triumphant. For the victory of good begins precisely here, with the exposure of evil as evil. The high priest knows he is lying. Pilate knows he is condemning to death a man who is totally innocent. And hour after hour, step by step, within that terrible triumph of evil, the light of victory begins to burn more and more brightly. The victory can be heard in the repentance of the crucified criminal, in the words of the centurion who led the execution: “Truly this man was the Son of God!” (Mt. 57:54). The man dying on the cross has completed His testimony.  And through it, from within – no, not yet on the outside – evil is destroyed, for it was exposed, and is now eternally exposed as evil. I repeat, the cross begins that victory which is fulfilled in the death and resurrection of the Crucified One.

Christ “suffered…” says the Symbol of faith. Why this repetition, since surely the word “crucified” can be understood to include suffering? The answer to this question needs to be put as follows: in saying “crucified,” we are primarily speaking about those who crucified Christ, we are speaking about evil, about that visible triumph and victory of evil expressed by the Cross and crucifixion; and by exposing evil as evil, Christ’s crucifixion strips evil of all its masks and begins its destruction. But when we say “and suffered,” we are speaking about Christ, we are focusing our inner, spiritual sight on the Crucified One and not on the crucifiers. If Christ did not suffer on the Cross – as was taught by certain false teachers condemned by the Church – if He did not go through physical and emotional suffering, then absolutely everything about our faith in Christ as Savior of the world would be completely different. This is because we would be removing from our faith that which is most essential: faith in the saving nature of this voluntary suffering itself, in which Christ gives Himself up to the most terrible, most incomprehensible, most inescapable law of “this world,” the law of suffering.”    (Alexander Schmemann, Celebration of Faith, p. 80, 81, 82)

The Cross and Our Salvation

“The sword of flame no longer guards the gate of Eden,

for a strange bond came upon it: the wood of the Cross.

The sting of Death and the victory of Hell were nailed to it.

But you appeared, my Savior, crying to those in hell:

“Be brought back again to Paradise.”

(St Romanos, On the Life of Christ: Kontakia, p. 155)

The Cross: The Way to the Joyous Kingdom

NOW THE FLAMING SWORD NO LONGER GUARDS THE GATES OF PARADISE;  IT HAS BEEN MYSTERIOUSLY QUENCHED BY THE WOOD OF THE CROSS!  THE STING OF DEATH AND THE VICTORY OF HELL HAVE BEEN VANQUISHED, FOR YOU, MY SAVIOR, CAME AND CRIED TO THOSE IN HELL: ENTER AGAIN INTO PARADISE!    (Kontakion for the Lenten Sunday of the Cross)

We come to the 3^rd Sunday of Great Lent, the very middle of the Fast, a day dedicated to the Cross of Christ.  We have heard Jesus’ words, “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it”  (Mark 8:34-35).  And the common interpretation of these words in Orthodoxy make us think about the self-denial of the fast or perhaps about the passion and suffering of Christ Himself on Holy Friday.  We are often told that the very purpose of focusing on the Cross in mid-Lent is to encourage us to carry on with our fasting and self-denial:   we may be tired of the fast or tired by the fast, but we must shoulder the cross and soldier on.

Yet, there is another connection with the Cross that we can readily note in the Epistle reading:  “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need”  (Hebrews 4:15-16).   It is the Cross of Christ which enables us to approach the throne of grace boldly – with the same boldness with which we dare to call God our heavenly Father when we say the Lord’s Prayer during the Divine Liturgy.  Christ’s arms stretched out on the cross are not in our Church hymns portrayed as lifeless but rather are full of strength and are welcoming us into His embrace.

The Cross for us is our sign of victory – it is through the Cross that Christ brought humanity to the throne of the Father.  Through the Cross joy comes into all the world and we are restored to communion with our God.   We hear this in the hymns for this day.  For example from the Matins Canon:

COME, FAITHFUL, LET US FALL DOWN IN WORSHIP BEFORE THE LIFE‑CREATING TREE.  CHRIST, THE KING OF GLORY, STRETCHED OUT HIS HANDS ON IT AND EXALTED US TO PARADISE, FROM WHERE HE HAD BEEN DRIVEN BY THE DEVIL’S INSTIGATION.  COME, FAITHFUL, LET US FALL DOWN IN WORSHIP BEFORE THE TREE.  BY IT, WE ARE EMPOWERED TO CRUSH THE HEADS OF INVISIBLE ENEMIES.  COME, ALL GENERATIONS OF NATIONS.  LET US HONOR THE CROSS OF THE LORD WITH SONGS.  REJOICE, PERFECT REDEMPTION OF FALLEN ADAM.  NOW ALL CHRISTIANS VENERATE YOU IN FEAR AND LOVE, SINGING, HAVE MERCY ON US, GRACIOUS LORD AND LOVER OF MANKIND!

Doing a word count of the hymns that are found in the Matins Canon for this Lenten Sunday of the Cross we see:    the word fasting occurs only once,   abstinence only 3 times, the word sin or passions occurs 10 times, and references to the crucifixion or Christ being nailed to the cross occurs 15 times.    On the other hand words related to resurrection, Pascha, life, the destruction of hell and demons occur 54 times.  Add to those, words about rejoicing, salvation, light, paradise, and Kingdom we find 143 references in the Canon.  More than 80% of the Canon is about Christ’s victory, Christ’s triumph, the destruction of death and the resurrection of the dead.  This is the focus of this Sunday.  The Canon for the Sunday of the Cross has in it all the Irmos hymns from the Paschal Canon and thus today we are already proclaiming the resurrection of Christ.  Here are two hymns which are good examples of the focus of the hymns for the day:

This is a festival day: at the awakening of Christ, death has fled away; The light of life has dawned; Adam has risen and dances for joy!  Therefore let us cry aloud and sing a song of victory!

Behold, Christ is risen! said the angel to the Myrrh‑bearing women!  Do not lament, but go and say to the apostles: Rejoice, for today is the world’s salvation! The tyranny of the enemy has been destroyed through the death of Christ!

We find this emphasis on the glory and victory of the cross in the writings of the early church fathers as well.   As some church historians have noted, the Cross as a symbol of God’s salvation and love and triumph was the focus of the early church.  Only later in history does the Cross become more a sign of Christ’s passion and  suffering.  And only when this more ascetic theme takes over does the focus of the cross turn away from our participation in Christ’s salvation and turn more toward ascetical themes of personal self-denial, fasting and abstinence.  St. Paul himself writes about how we participate in and benefit by the Cross of Christ:

For he is our peace, who has made us both one, and has broken down the dividing wall of hostility, by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end. And he came and preached peace to you who were far off and peace to those who were near; for through him we both have access in one Spirit to the Father. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built into it for a dwelling place of God in the Spirit.   (Ephesians 2:14-22)

For in him all the fulness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. And you, who once were estranged and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and irreproachable before him…   (Colossians 1:19-22)  [For other Pauline references to the Cross and Christ’s death as the instrument of our salvation see Romans 5:6-6:11, 1 Corinthians 1:22-25, Galatians 2:19-20, Colossians 2:12-15]

A few more examples of the hymns from the Canon for the Lenten Sunday of the Cross:

You have risen from the tomb, never‑setting Light, shining upon the world with the bright dawn of incorruption!  In Your compassion You have driven out the dark sorrow of death from the farthest corners of the earth!

You crushed death, O Christ, and rose as a mighty King, recalling us from the depths of hell!  You brought us to the land of immortality, granting us the joy of the Kingdom of Heaven!

Faithful, let us cry aloud with joy as we greet the Cross of the Lord.  Let us sing triumphantly to God, for it is a fountain of holiness to all in the world!

During Great Lent, we don’t just focus on Christ’s suffering or our own self-denial.  The Cross of Christ reminds us that we are to be united to God our Father and to rejoice in the Kingdom of Heaven.  The Cross reminds us that Christ has obtained salvation for all.  The Cross is for us has opened the door to Paradise.

A last thought:  Frequently in the early church writings there is mention of the two ways –  the way of the world which leads to death and the way of the Cross which leads to eternal life.      You can follow the way of the world ( for example just keep watching the news  and the news feeds and you will see exactly how the world defines glory, power, what is right – might, political power, military, the kingdom of this world).  Or you can turn the news and news feeds off and  pay attention to the themes of Great Lent, the way of Christ (self denial, humility, tears, broken-heartedness, the cross, a kingdom not of this world).   You can rejoice in the Lord or lament the condition of the world.  That choice is yours.  There are three weeks left in Great Lent, three weeks for you to allow your heart and mind to give up on the way of the world in order to follow Christ.  If you give up on the way of the world –  stop paying attention to the news or new feeds and instead come to the Church services to hear about Christ and the way to the Kingdom.  You will find the way to abundant life and the joy of the Lord God.

The Cross: How Joy Comes Into the World

Faithful, let us cry aloud with joy

as we greet the Cross of the Lord.

Let us sing triumphantly to God,

for it is a fountain of holiness to all in the world!

(Hymn for the Lenten Sunday of the Cross)

In his book, THE THEOLOGY OF JEWISH CHRISTIANITY,  Jean Danielou points out that in the literary works from the first two Centuries of Christianity which focus on “the Cross as a theological symbol” the Cross is portrayed “as the power of Christ in his resurrection, as a sign of the cosmic scope of the redemption, and as an object of eschatological expectation” (Danielou, p 265).   This focus will change over time and as monasticism gains dominance as being “normative” Christianity the Cross becomes more focused on the passion of Christ and on asceticism as a response to Christ’s passion.  The more ancient focus in the literature “… is, however, obviously not the Cross as an image of Christ suffering, but the glorious Cross which will precede him at the Parousia.  The modification of its significance in the former sense was brought about by later Christian asceticism, which saw in it not a prophecy of the Parousia, but a memorial of the Passion”  (Danielou, p 269).

Monastic asceticism turned the focus away from the Parousia to the Passion of Christ.  But then the humanism which followed in European Christianity turned the focus ever more on the human suffering of Christ.  In Orthodoxy this tended to manifest itself by focusing on Mary’s own lamentations about the suffering of her son, while the West developed not only Mary’s suffering but also the human agony of Christ Himself as he is tortured and dies on the cross.   I find it interesting that in the Canon for the Lenten Sunday of the Cross (the midpoint of Great Lent), we see that focus on the glorious and life-giving Cross far more than on the passion of Christ or on asceticism or fasting.  The Cross thus is not so much a symbol of Christ’s death as it is a sign of His triumph over death.  The Lenten Sunday of the Cross appears to be more in line with the earlier Christian emphasis.

In the Canon for the Sunday of the Cross we see what Danielou describes in his book as the focus of early Christianity:

“The Cross has thus been promoted to represent the whole plan of redemption.  It reaches out to the whole of Creation; it symbolizes the action of the Word as well in the farthest heaven as in the abysses of hell, and represents the spread of this action over the breadth of space and the length of time.”  (Danielou, pp 291-291)

The Cross represents Christ’s cosmic victory over all evil whether in the air, on earth or in hell.  It is the sign of God’s triumph in which heaven and earth are full of God’s glory.

We also see the Cross as a sign of victory when the hymns of the Canon make reference to the Old Testament:  Moses prefigures the Cross with outstretched arms in defeating Amalek, Moses prefigures the Cross in dividing the sea with his rod and then causing the sea to close on the Egyptians, Daniel stretches out his hands cross-like in the lion’s den, the wood is thrown into the bitter waters to make them sweet and drinkable, Jonah arose on the 3^rd day from the whale.  The Old Testament thus anticipates the Cross of the Lord, making it possible for us now to see God’s victorious triumph over death through Christ’s death on the cross.

On the Lenten Sunday of the Cross, the canon also contains all the same Irmos hymns that we sing in the Canon for Paschal Matins.  We begin the Matins Canon for the Cross with:

THIS IS THE DAY OF RESURRECTION:
LET US BE ILLUMINED, O PEOPLE!
PASCHA, THE PASCHA OF THE LORD!
FOR FROM DEATH TO LIFE, AND FROM EARTH TO HEAVEN
HAS CHRIST OUR GOD LED US,
AS WE SING THE SONG OF VICTORY!

We are already proclaiming the resurrection.   The Cross is a festal sign, it celebrates the victory of Christ over sin, death, demons and Satan.  The theme of the Sunday is not “Lent is long and hard and we have a lot more fasting yet to go.”  Rather the theme is resurrection and we already know the destination because it is the basis for our daily life in Christ!   The following are all hymns from the Canon for the Lenten Sunday of the Cross to give us some of the themes emphasized for this mid-Lent Sunday:

Today there is joy in earth and heaven,

for the sign of the Cross is made manifest to all the world!

The thrice‑blessed Cross is set before us;

a fountain of ever‑flowing grace to all who show it honor!

You arose on the third day from the tomb,

as one waking from sleep, O Lord.

By Your divine power, You struck down the keepers of hell,

raising up all our ancestors from the beginning of time,

for You alone are blessed and greatly glorified:

the God of our Fathers!

On this day, the Cross of Christ, the Wood anointed with life,

fills all things with the fragrance of divine grace.

As we smell its God‑given scent,

let us venerate it with faith forever!

Your tomb, O Christ, has brought life to me,

for You, the Lord of Life,

came and cried to those dwelling in the grave:

Be free, all who are in bonds,

for I am come, the Ransom of the world!

The Lenten Sunday of the Cross is not focused on the passion of Christ and His suffering on the Cross.  Rather, it focuses on the Resurrection of Christ, the Holy Pascha which we will celebrate in another month.  And by anticipation it looks forward to eschaton, when Christ will fill all things with Himself and death will be no more.  The Cross is the sign of Christ’s victory, and from the beginning of Christianity it was celebrated as such.   

The Wages of Sin is Death. What are the Wages for Taking Up the Cross?

“…for the wages of sin is death…” (Romans 6:23)

“In Matthew divine recompense is given in response to the work demanded of those who would follow Jesus; it is a wage, not a reward. For instance, in 16:24-28 Jesus explains the necessity of cross-bearing in terms of the eschatological repayment:
Then [after rebuking Peter] he said to his disciples, “If anyone wants to follow behind me, let him deny himself and take up his cross and follow me. For whoever desires to save his life will lose it; but whoever loses his life on my account will find it…

Like the Markan parallel (8:34-9:1), this pericope explains that following Jesus entails giving one’s life to gain it back – that is, to follow Jesus who will be killed and then raised from the dead (see 16:21). Matthew, however, explicitly frames this “losing in order to regain” in terms of eschatological repayment; those who lose their life following Jesus will regain it because the Son of Man is about to repay to each according to his deeds. The crucial point here is that Jesus is not calling the disciples to perform some supererogatory deed that will earn them a “reward.” Rather, all who follow Jesus are expected to take up their cross, lose their lives, and be repaid in the resurrection…The recompense described here is not a mere token of God’s gratitude for those who go the extra mile. It is, rather, the recompense for obligatory behavior….But these workers receive a generous wage, not a reward. ”  (Nathan Eubank, Wages of Cross-Bearing and Debt of Sin, 68-69)

Baptized into Christ

“As many of you as were baptized into Christ have clothed yourselves with Christ.” And baptism into Christ means incorporated into the diverse community of fellow baptized, co-crucified, co-resurrected, justified inhabitants of Christ”  (Gal 3:28).

“. . . justification is an experience of both death and resurrection, and both must be stressed. But the resurrection to new life it incorporates is a resurrection to an ongoing state of crucifixion: I “have been” crucified means I “still am” crucified. Therefore, justification by faith must be understood first and foremost as a participatory crucifixion that is, paradoxically, life-giving (cf. 2 Cor 4:7-15). The one who exercises faith, and is there by crucified with Christ, is systauroo in Gal 2:19 – as in Rom 6:6), because he or she is animated by the resurrected Christ, who always remains for Paul (and the New Testament more generally) the crucified Christ (e.g., 1 Cor 2:2; cf. John 20:20, 27; Rev. 5:6). As Miroslav Volf says in commenting on this text, the self “is both ‘de-centered’ and ‘re-centered’ by one and the same process, by participating in the death and resurrection of Christ through faith and baptism…” Volf continutes:

By being ‘crucified with Christ,’ the self has received a new center – the Christ who lives in it and with whom it lives…The center of the self – a center that is both inside and outside – is the story of Jesus Christ, who has become the story of the self. More precisely, the center is Jesus Christ crucified and resurrected who has become part and parcel of the very structure of the self.

This understanding of faith as crucifixion is reinforced by Paul’s insistence that the believer’s experience (narrated representatively by Paul in first-person texts) is not only a death with Christ but also a death to the Law (Gal 2:19), to the world (Gal 6:14), and of the flesh (Gal 5:24). The mention of death of the flesh and to the world also demonstrates that Gal 2:15-21 should not be read only as a Jewish experience of liberation from the Law. Rather, every believer begins and continues his or her existence in Christ by co-crucifixion. Gal 2:19-21 suggests that co-crucifixion is both the way in and the way to stay in the convent.

Once again, we must stress that it is the resurrected crucified Christ with whom believers are initially and continually crucified. This is important, both christologically and soteriologically, in two ways. First, as an experience of the risen or resurrected Christ, co-crucifixion is not merely a metaphor but an apt description of an encounter with a living person whose presence transforms and animates believers: “It is no longer I who live but Christ who lives in me. And the life I live, I live by the faithfulness of the Son of God, who loved me by giving himself for me.” As Douglas Campbell says, this is no mere imitatio Christi! For “God is not asking [believers]…to imitate Christ – perhaps an impossible task – so much as to inhabit or to indwell him,” such that “the Spirit of God is actively reshaping the Christian into the likeness of Christ.”

(Michael J. Gorman, Inhabiting the Cruciform God, pp. 70-71)