Ancient traditions place the finding of the true cross of Jesus in Jerusalem on this date, probably about 325 C.E. by St. Helena, mother of the Roman Emperor Constantine. Substantial evidence indicates that by 400 C.E., a feast commemorating the Holy Cross was celebrated in Jerusalem, and very shortly thereafter it became one of the major feasts throughout the whole Eastern Church. Although it began to be celebrated in the Christian West in the seventh and eighth centuries, this feast never attained in the Roman Rite the prominence it had in the East.

These concluding verses from Jesus’ conversation with Nicodemus look backward to the incident recounted in the first reading, and forward to the crucifixion. John’s Gospel views the cross primarily as the manifestation of God’s glory in Christ, and therefore its meaning is not so much a sacrificial appeasement, but the sign of faith. In the crucifixion, the Son of Man is "lifted up" to be recognized as the suffering servant (see Is 52:13-53:12), and this must be the basis of all faith in him.

This event, along with many others in Jewish history (for example, Ex 7:8-13 and 1 Kgs 18), contains traces of a primitive acceptance of magic and superstition, but also succeeds in rising above this base, materialistic appeal. It is clear that faith and repentance on the part of the people is the important thing in this story, not any magical powers that the bronze serpent might possess. Much later in history (Wis 16:6-7), the bronze serpent is portrayed as a sign of God’s salvation.

This lengthy psalm recalls the history of God’s saving works in order to recognize the same works happening now. Response: "Do not forget the works of the Lord!"

This is an ancient hymn to the death and glorification of Jesus. It probably dates from before anything that Paul himself wrote, and was very likely a part of the eucharistic liturgy in some areas. The humility of God the Son and the glorification of the Son of Man are inseparable and balanced elements in the meaning of Jesus. This song contemplates this mystery of suffering and raising up. (See also the commentary on the second reading for Passion Sunday, Year A.)

1. What part does the cross play in your own personal life of faith?

2. How is Christ a model of "self-emptying"? To what purpose does one empty oneself?