EASTER VIGIL
By Rev. F. Emeka K. Agboeze, OCD
Genesis 1:1-2:2; Psalm 103(104):1-34,35; Genesis 22:1-18; Psalm 15(16):5,8-11; Exodus 14:15-15:1; Exodus 15; Isaiah 54:5-14; Psalm 29(30):2,4-6,11-13; Isaiah 55:1-11; Isaiah 12; Baruch 3:9-15, 32-4:4; Psalm 18(19):8-11; Ezekiel 36:16-17,18-28; Psalm 41(42):2-3,5,42:3-4; Romans 6:3-11; Psalm 117(118):1-2,16-17,22-23; Matthew 28:1-10
We have finally come to the climax of the Holy Week, the acme of the Paschal Triduum, the Easter vigil which, according to the Roman Missal, “is the greatest and most noble of all solemnities.” In this most glorious night, every major part of the liturgy speaks to us about Passover which we now relive and identify ourselves with. The first part of the liturgy is the service of light in which we pass over from darkness to light. This is called the cosmic Passover which recalls the original experience of the whole universe at creation (let there be light) and now proclaims Christ as the true light of the world whose resurrection now illumines the faithful assembled in darkness outside the church. The second part is the liturgy of the word in which we relive the Passover of the chosen people from slavery to freedom as well as the experience of the people of God from the Old Testament to the New. This is known as the historical Passover. Next comes the Passover of the catechumens who are now led from an old life to a new life in Christ (cf. 2Cor. 5:17), thanks to the waters of baptism in which they are now purified and made new creatures. Finally, we come to the liturgy of the Eucharist, the Passover of Christ, in which we commemorate Christ’s transition from death to resurrection and are invited into communion him. He offers his life by dying and we receive that life as the fruit of his resurrection.
As the peak of the Paschal Triduum, the celebration of this night helps us to look at the events of these past few days which succinctly express the essential features of our religion. These are the fundamental contours which express the meaning of Christianity which, in this sense, is a Paschal religion. Broadly speaking, every religion is built on at least four pillars: an idea of the Supreme Being, worship of (or relationship with) that Supreme Being, moral teachings to regulate the lives of the adherents and a notion of the after-life. An idea of God unique to Christianity, which is revealed on Good Friday, is that of a God who takes flesh, suffers and dies. Our moral teaching is explicitly this: “a new commandment I give you, love one another as I have loved you” (Jn. 13:34). Our true worship is the Eucharist, which we celebrate whenever we gather as a family in obedience to Christ’s command: “Do this in memory of me” (Lk. 22:19). These two pillars are erected on Holy Thursday. Lastly, our idea of the after-life is based on the resurrection which we celebrate and proclaim this night. We believe that our mortal bodies shall be glorified like that of Christ (cf. Phil. 3:21). Thus, it could be affirmed that our religion has its origins in the events of the most Sacred Triduum – a Paschal religion.
Moreover, if Muslims see Islam as a religion of peace, we Christians understand ours to be a religion of love. The pillars mentioned above can only be understood in the light of love: “God is love” (1 Jn 4:16). It is out of love that God became man and died for us. It is in love that we relate with one another — our morality is love. Our worship is also founded on love, a communion with God which produces a strong bond that unites us as brothers and sisters. Finally, the transformation of our bodies which we hope for will come about only when we unite definitively with our Redeemer, enfolded in his loving embrace.
Love is our life and as the saints of Carmel show us, our goal is to grow in love with God. This is why we must detach ourselves from everything that is not God (St. John of the Cross). This is the reason we make an interior journey to encounter God who dwells in the most intimate center of our heart (St. Teresa of Avila). This is why we affirm that “our vocation is love” (St. Thérèse of Lisieux), without which there is no real union with God who reveals himself as love. Now, considering all that God has given me in this period out of love, do I truly love him above all things? How grateful am I for all that I have received from him, especially the gift of salvation?