Posted April 15, 2017 2:35 PM by

Easter Vigil: In the beginning there was Reason, Love and Freedom…

(CUSA) – Genuine concern for creation must begin with an acceptance and understanding of the Creator. 

 

The Easter celebration begins with the story of light and water because it is the beginning of Salvation History that runs only through Christ. 

 

Creation is therefore a gift from Divine Reason, love and freedom. Fulfillment is complete in the Risen Lord. We now share in this for eternity. Benedict’s words from 2011 are worthy of meditation. Happy Easter! —Ed.

 

EASTER VIGIL
HOMILY OF HIS HOLINESS BENEDICT XVI
Saint Peter’s Basilica
Holy Saturday, April 23, 2011

 

Dear Brothers and Sisters,

The liturgical celebration of the Easter Vigil makes use of two eloquent signs. First there is the fire that becomes light. As the procession makes its way through the church, shrouded in the darkness of the night, the light of the Paschal Candle becomes a wave of lights, and it speaks to us of Christ as the true morning star that never sets – the Risen Lord in whom light has conquered darkness.

 

The second sign is water. On the one hand, it recalls the waters of the Red Sea, decline and death, the mystery of the Cross. But now it is presented to us as spring water, a life-giving element amid the dryness. Thus it becomes the image of the sacrament of baptism, through which we become sharers in the death and resurrection of Jesus Christ.

 

Yet these great signs of creation, light and water, are not the only constituent elements of the liturgy of the Easter Vigil. Another essential feature is the ample encounter with the words of sacred Scripture that it provides.

 

Before the liturgical reform there were twelve Old Testament readings and two from the New Testament. The New Testament readings have been retained. The number of Old Testament readings has been fixed at seven, but, depending upon the local situation, they may be reduced to three.

 

The Church wishes to offer us a panoramic view of whole trajectory of salvation history, starting with creation, passing through the election and the liberation of Israel to the testimony of the prophets by which this entire history is directed ever more clearly towards Jesus Christ.

 

In the liturgical tradition all these readings were called prophecies. Even when they are not directly foretelling future events, they have a prophetic character, they show us the inner foundation and orientation of history. They cause creation and history to become transparent to what is essential. In this way they take us by the hand and lead us towards Christ, they show us the true Light.

 

At the Easter Vigil, the journey along the paths of sacred Scripture begins with the account of creation. This is the liturgy’s way of telling us that the creation story is itself a prophecy.

 

It is not information about the external processes by which the cosmos and man himself came into being. The Fathers of the Church were well aware of this. They did not interpret the story as an account of the process of the origins of things, but rather as a pointer towards the essential, towards the true beginning and end of our being.

 

Now, one might ask: is it really important to speak also of creation during the Easter Vigil? Could we not begin with the events in which God calls man, forms a people for himself and creates his history with men upon the earth?

 

The answer has to be “no.” To omit the creation would be to misunderstand the very history of God with men, to diminish it, to lose sight of its true order of greatness.

 

The sweep of history established by God reaches back to the origins, back to creation. Our profession of faith begins with the words: “We believe in God, the Father Almighty, Creator of heaven and earth.” If we omit the beginning of the Credo, the whole history of salvation becomes too limited and too small.

 

The Church is not some kind of association that concerns itself with man’s religious needs but is limited to that objective. No, she brings man into contact with God and thus with the source of all things.

 

Therefore we relate to God as Creator, and so we have a responsibility for creation. Our responsibility extends as far as creation because it comes from the Creator. Only because God created everything can he give us life and direct our lives.

 

Life in the Church’s faith involves more than a set of feelings and sentiments and perhaps moral obligations. It embraces man in his entirety, from his origins to his eternal destiny.

 

Only because creation belongs to God can we place ourselves completely in his hands. And only because he is the Creator can he give us life for ever. Joy over creation, thanksgiving for creation and responsibility for it all belong together.

 

The central message of the creation account can be defined more precisely still. In the opening words of his Gospel, Saint John sums up the essential meaning of that account in this single statement: In the beginning was the Word.

 

In effect, the creation account that we listened to earlier is characterized by the regularly recurring phrase: “And God said …” The world is a product of the Word, of the Logos, as Saint John expresses it, using a key term from the Greek language.

 

Logos means “reason”, “sense”, “word.” It is not reason pure and simple, but creative Reason, that speaks and communicates itself. It is Reason that both is and creates sense. The creation account tells us, then, that the world is a product of creative Reason.

 

Hence it tells us that, far from there being an absence of reason and freedom at the origin of all things, the source of everything is creative Reason, love, and freedom. Here we are faced with the ultimate alternative that is at stake in the dispute between faith and unbelief: are irrationality, lack of freedom and pure chance the origin of everything, or are reason, freedom and love at the origin of being? Does the primacy belong to unreason or to reason?

 

CONTINUE>>>

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