EASTER VIGIL

HOMILY OF HIS HOLINESS BENEDICT XVI

Saint Peter’s Basilica
Holy Saturday, 7 April 2012

Dear Brothers and Sisters,

Easter is the feast of the new creation. Jesus is risen and dies no more. He has opened the door to a new life, one that no longer knows illness and death. He has taken mankind up into God himself. “Flesh and blood cannot inherit the kingdom of God”, as Saint Paul says in the First Letter to the Corinthians (15:50). On the subject of Christ’s resurrection and our resurrection, the Church writer Tertullian in the third century was bold enough to write: “Rest assured, flesh and blood, through Christ you have gained your place in heaven and in the Kingdom of God” (CCL II, 994). A new dimension has opened up for mankind. Creation has become greater and broader. Easter Day ushers in a new creation, but that is precisely why the Church starts the liturgy on this day with the old creation, so that we can learn to understand the new one aright. At the beginning of the Liturgy of the Word on Easter night, then, comes the account of the creation of the world. Two things are particularly important here in connection with this liturgy. On the one hand, creation is presented as a whole that includes the phenomenon of time. The seven days are an image of completeness, unfolding in time. They are ordered towards the seventh day, the day of the freedom of all creatures for God and for one another. Creation is therefore directed towards the coming together of God and his creatures; it exists so as to open up a space for the response to God’s great glory, an encounter between love and freedom. On the other hand, what the Church hears on Easter night is above all the first element of the creation account: “God said, ‘let there be light!’” (Gen 1:3). The creation account begins symbolically with the creation of light. The sun and the moon are created only on the fourth day. The creation account calls them lights, set by God in the firmament of heaven. In this way he deliberately takes away the divine character that the great religions had assigned to them. No, they are not gods. They are shining bodies created by the one God. But they are preceded by the light through which God’s glory is reflected in the essence of the created being.

What is the creation account saying here? Light makes life possible. It makes encounter possible. It makes communication possible. It makes knowledge, access to reality and to truth, possible. And insofar as it makes knowledge possible, it makes freedom and progress possible. Evil hides. Light, then, is also an expression of the good that both is and creates brightness. It is daylight, which makes it possible for us to act. To say that God created light means that God created the world as a space for knowledge and truth, as a space for encounter and freedom, as a space for good and for love. Matter is fundamentally good, being itself is good. And evil does not come from God-made being, rather, it comes into existence only through denial. It is a “no”.

At Easter, on the morning of the first day of the week, God said once again: “Let there be light”. The night on the Mount of Olives, the solar eclipse of Jesus’ passion and death, the night of the grave had all passed. Now it is the first day once again – creation is beginning anew. “Let there be light”, says God, “and there was light”: Jesus rises from the grave. Life is stronger than death. Good is stronger than evil. Love is stronger than hate. Truth is stronger than lies. The darkness of the previous days is driven away the moment Jesus rises from the grave and himself becomes God’s pure light. But this applies not only to him, not only to the darkness of those days. With the resurrection of Jesus, light itself is created anew. He draws all of us after him into the new light of the resurrection and he conquers all darkness. He is God’s new day, new for all of us.

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