Easter Vigil: In the beginning there was Reason, Love and Freedom…
This is what everything hinges upon in the final analysis. As believers we answer, with the creation account and with Saint John, that in the beginning is reason. In the beginning is freedom. Hence it is good to be a human person.
It is not the case that in the expanding universe, at a late stage, in some tiny corner of the cosmos, there evolved randomly some species of living being capable of reasoning and of trying to find rationality within creation, or to bring rationality into it. If man were merely a random product of evolution in some place on the margins of the universe, then his life would make no sense or might even be a chance of nature.
But no, Reason is there at the beginning: creative, divine Reason. And because it is Reason, it also created freedom; and because freedom can be abused, there also exist forces harmful to creation.
Hence a thick black line, so to speak, has been drawn across the structure of the universe and across the nature of man. But despite this contradiction, creation itself remains good, life remains good, because at the beginning is good Reason, God’s creative love.
Hence the world can be saved. Hence we can and must place ourselves on the side of reason, freedom and love – on the side of God who loves us so much that he suffered for us, that from his death there might emerge a new, definitive and healed life.
The Old Testament account of creation that we listened to clearly indicates this order of realities. But it leads us a further step forward. It has structured the process of creation within the framework of a week leading up to the Sabbath, in which it finds its completion.
For Israel, the Sabbath was the day on which all could participate in God’s rest, in which man and animal, master and slave, great and small were united in God’s freedom. Thus the Sabbath was an expression of the Covenant between God and man and creation. In this way, communion between
God and man does not appear as something extra, something added later to a world already fully created.
The Covenant, communion between God and man, is inbuilt at the deepest level of creation. Yes, the Covenant is the inner ground of creation, just as creation is the external presupposition of the Covenant.
God made the world so that there could be a space where he might communicate his love, and from which the response of love might come back to him. From God’s perspective, the heart of the man who responds to him is greater and more important than the whole immense material cosmos, for all that the latter allows us to glimpse something of God’s grandeur.
Easter and the paschal experience of Christians, however, now require us to take a further step. The Sabbath is the seventh day of the week. After six days in which man in some sense participates in God’s work of creation, the Sabbath is the day of rest.
But something quite unprecedented happened in the nascent Church: the place of the Sabbath, the seventh day, was taken by the first day. As the day of the liturgical assembly, it is the day for encounter with God through Jesus Christ who as the Risen Lord encountered his followers on the first day, Sunday, after they had found the tomb empty.
The structure of the week is overturned. No longer does it point towards the seventh day, as the time to participate in God’s rest. It sets out from the first day as the day of encounter with the Risen Lord. This encounter happens afresh at every celebration of the Eucharist, when the Lord enters anew into the midst of his disciples and gives himself to them, allows himself, so to speak, to be touched by them, sits down at table with them.
This change is utterly extraordinary, considering that the Sabbath, the seventh day seen as the day of encounter with God, is so profoundly rooted in the Old Testament. If we also bear in mind how much the movement from work towards the rest-day corresponds to a natural rhythm, the dramatic nature of this change is even more striking.
This revolutionary development that occurred at the very the beginning of the Church’s history can be explained only by the fact that something utterly new happened that day. The first day of the week was the third day after Jesus’ death. It was the day when he showed himself to his disciples as the Risen Lord.
In truth, this encounter had something unsettling about it. The world had changed. This man who had died was now living with a life that was no longer threatened by any death. A new form of life had been inaugurated, a new dimension of creation.
The first day, according to the Genesis account, is the day on which creation begins. Now it was the day of creation in a new way, it had become the day of the new creation. We celebrate the first day. And in so doing we celebrate God the Creator and his creation.
Yes, we believe in God, the Creator of heaven and earth. And we celebrate the God who was made man, who suffered, died, was buried and rose again. We celebrate the definitive victory of the Creator and of his creation. We celebrate this day as the origin and the goal of our existence.
We celebrate it because now, thanks to the risen Lord, it is definitively established that reason is stronger than unreason, truth stronger than lies, love stronger than death. We celebrate the first day because we know that the black line drawn across creation does not last for ever.
We celebrate it because we know that those words from the end of the creation account have now been definitively fulfilled: “God saw everything that he had made, and behold, it was very good.” Amen.