Cross

Use in the book

The sequence in the First Century moves from the soul's ability to visit all ages toward a single centre of eternity. The Cross gathers those ages without abolishing their differences: patriarchs, prophets, nations, worshippers, and the present reader all stand in relation to it. Its centrality is spiritual attraction rather than physical location. The soul travels there through thought and affection.

The short catalogue at I.58 refuses any single emotional definition. The Cross is a place of sorrows and a theatre of joys, a school of virtues and a throne of love. I.59 explains why these descriptions coexist. It makes human sin visible together with human value, divine mercy together with anger, and misery together with hope. A reading that removes either side loses the purpose of the conjunction. Love does not render the injury unreal; the actual suffering reveals the depth of the gift.

The practical outcome is imitation. The Cross teaches patience, courage, self-denial, charity, penitence, and thanksgiving. Its spectator is therefore called into action, not merely affective fascination with pain. The prayers then test that response: can the beholder leave the wounded beloved and seek amusement elsewhere? Faithful compassion remains with the suffering person, recognizing a delight deeper than diversion. Traherne's joyous language reaches its hardest and most specifically Christian form here.

Places to read

1. I.55The Cross is named the centre of eternity and tree of life within the soul’s historical contemplation.
2. I.58A concentrated list unites sorrow, joy, wisdom, virtue, and love.
3. I.59The Cross gathers nations and discloses sin, value, mercy, anger, misery, and happiness together.
4. I.61Its contemplation teaches virtues and active imitation.
5. I.89The speaker confronts the bodily desolation and refuses to abandon the suffering beloved.

In this edition

“Cross” can elsewhere name an adverse experience, but these selected occurrences concern Christ's Passion. The apparent paradox of joy in suffering should be preserved rather than simplified into either cheerful consolation or pain alone.

Seeing the world from the Cross

The sequence does not leave the rest of creation behind. It provides the light in which the world's gifts and its persons can be received after sin. To understand why the Saviour loves people is to acquire a reason to love them oneself. Thus the Cross makes universal enjoyment accountable to costly charity. A person's value cannot be measured merely by present usefulness or attractiveness when Christ's love has disclosed a deeper dignity. Nor can the reader's claim to the world remain possessive in an ordinary competitive sense: the gift is restored through a love that gives itself away.