“The theme of the Orthodox account of Christ’s suffering and death is that of bearing shame and mockery. You can search the texts of Holy Week for the word ‘pain,’ and come up with almost nothing. The mocking and the shame, however, color everything.
“The same is largely true of the New Testament as well. When St. Paul describes Christ’s self-emptying (kenosis) on the Cross, he says that Christ ‘became obedient to death,’ and adds, ‘even death on a Cross.’ The point of the ‘even’ is not that the Cross is painful above all pain, but that the Cross is shameful above all shame.”
In an article titled An Atonement of Shame Father Stephen discusses how our own shame and vulnerability before God are the key to our understanding what has been done for us on the Cross, and he points us to the parable of the Prodigal Son, whose father ran to embrace him while he was yet in shame.
“The first instinct of shame is to look down, to turn the face away and hide. Blood rushes to the face (it ‘burns with shame’). Shame is the very sacrament of broken communion, the most proper and natural expression of sin. When Christ enters our shame (and bears it), it is as though God Himself stands before us, takes our face in His hands, and turns our eyes back to Him.”