Homily for the Easter Vigil 2019

Homily for the Easter Vigil 2019

It begins with fire… a spark is struck and an explosion of light transfigures darkness…

It begins with a flame… courageous, strong, held aloft and carried into a dark and empty space

It begins with light… a point of luminescence that is shared and spreads without ever dimming or becoming less…

A light that is the light of all but kindled in the heart of each and every person…

A light that the darkness now discovers it can never overcome…

It begins with a cry an invocation of light called with hope into a darkness that seems to be the death of all things

Lumen Christi we cry and we hold our flame aloft…

Lumen Christi we cry before the forces of sin, and darkness and death…

Lumen Christi we cry and we watch in awe as sin is forgiven, darkness is swallowed by light and death touches life itself and so becomes no more…

This is our faith and this is why we gather all over this world on this holiest of nights to vigil from darkness to light, from dusk to dawn, from death to life

Keeping our watch as a vast flaming tide of faith catches fire and flows across the face of the earth as the people of God sing the song of resurrection…

Tonight, we exult with joy over a victory, not just promised but already given, as we see the ancient enemy thrown down and the cosmos healed and renewed in the light of the Risen One stepping from His tomb; his wounded and glorified feet gentle upon the soft grass of the garden as Mother Earth thrills to know that the seed buried within her not three days hence held within itself the gift of a new and eternal spring for all creation.

A new beginning for all that was, and all that is and all that will be…

For from this moment all is new and the One before whom the first seven days of creation unfolded in power and majesty is now become the eighth day Himself, the beginning and the ending, the alpha and the omega the origin and the completion of all things…

Now the great cry of resurrection is heard as the call of the Good Shepherd to all of creation to come home to the house of the Father!

The doors and gates of sin that we erected in our error and pride have been knocked down and the empty Cross stands as the key that gains us entry into Love for all eternity…

Now the lord Adam and the lady Eve and all their generations are loosed from the limbo of the ages and hear their Son and Lord call them home at last…

Now Peter is called from his tears to look into the eyes of love and become the rock the foundation stone of faith…

Now the Apostles will be woken from their grief and fear to become sparks of the flame of love that will over run the whole world…

Now even Judas is looked upon in love if only he can open his pride sealed eyes…

Now the mourning of the women will become the joy of the comforted…

Now the faith of the Mother is fulfilled at last and the Son embraces her in a moment so sacred so profound that even angels are rendered silent before the sight…

And down the ages the flame comes….

The light born by saints and sinners alike for only sinners can became saints…

The fire of Easter borne through days of joy and days of sorrow, through days of peace and days of persecution, through great and glad gatherings and lonely lives lived in isolation and pain…  

In every succeeding age the great of this world proclaim it quenched, the so called wise proclaim it stifled and lost, and yet always, always, it rises again, renews itself again, and from the long banked hearth it flames forth from One who can never die and whose five fiery coals kindle the Church as the harvest of the world eternally governed not by earthly power or wisdom but by the weakness and folly of the Cross…

The fire comes to us too who gather here this night on the holy land of Ards…

It crackles beneath our feet and drums in the heart of our being, gifted to us by Ancestors who saw their own story assume meaning in His greater story, who found hope in His fire and love in His light…

It comes to us pure even of those who along the way corrupted its cry of compassion and peace and hurt so many… and it comes to us to use us to purify the past by becoming fire ourselves… by becoming places of resurrection, tombs that become gardens liberating the Christ life to love through us, with us, and in us the whole of creation and so reach out to the wounded, the poor, the downtrodden, the abused that they might hear their own hope sound anew in our Alleluias!

    

We saw this fire work its wonders this past week when in a country where so many thought the faith dying if not dead already, a burning building brought blessing… not in the flames that consumed a mere building but in the sparks suddenly kindled by that sight that gathered a people and brought them to their knees before their mother singing the hymns of their ancestors and resolving to find again the faith that would raise to the Mother of God such a tribute… The same fiery faith that sent a priest into the burning nave to rescue the Blessed Sacrament and the ancient relics, remembrances of His love for us and give a benediction to the city that burned hotter than any earthly flame…

So do not doubt the power of this resurrection flame… in every age it has burned and we are still dazzled by the light of Easter dawn when even Brother Sun

dances with joy!

A Christian fears no doubt, no danger, no darkness!

For all is aflame with love this night, and fire dances over our heads as we sing our Alleluias to the Rising Son!

Encountering the Crucified One: The Beginnings of Franciscan Christology as seen in three encounters of St. Francis with Jesus as depicted in the Legenda Major of St. Bonaventure

In this short article it is my intention to indicate the beginning of certain themes that will influence the future development of Franciscan Christology. We find them present, though in seed form as it were, in the conversion narrative of St. Francis as given in Bonaventure’s Legenda Major. 

To do this I will look at the three fundamental encounters with Christ that Francis has en route to his full conversion and embracing of a life of evangelical mendicancy. The first, his dream of a house filled with arms and knightly apparel while already on the road to battle; the second, his encounter with Christ under the guise of a leper; and, thirdly, the encounter with Christ through the crucifix of San Damiano.

In all three of these events we will see the seminal beginnings of elements and themes of an implicit Christology which will inform the life of Francis and the Franciscan movement through the ages. We will see that each of these events is characterised by an encounter with a hidden Christ who, when manifested or recognised through contemplative awareness, is then responded to by action and affective movement on the part of Francis. Thereby situating from the very beginning of the Franciscan vision the understanding that we must discern an apprehension of who Christ is, and how we are called into the fullness of life by Him, at the nexus of both contemplation of, and action on behalf of, the same Christ we encounter.

The first encounter: The Knightly Dream:

Bonaventure situates the first of the acts that we will look into at the very outset of Francis’ conversion. Post a period of illness that could “enlighten spiritual awareness” (LM 1:2) he tells us that Francis at this time is still in a state of ignorance as to both his future and the ability to discern God’s plan for himself. After charitably clothing a poor knight that he meets in the town he receives the first part of the knightly dream being shown “a large and splendid palace with military arms emblazoned with the insignia of Christ’s cross.” ( LM 1:3) The figure of Christ is present through the symbol of the cross. He is at one and the same time both the centre of the dream in its primary symbol and its hidden heart, just as surely as the meaning of the dream is hidden from Francis. Upon waking, Francis, whom Bonaventure tells us is not yet skilled in interpreting the symbolic schema of dreams, attempts to bring about its fulfilment by taking up arms. This course of action is summarily stopped by the second dream of the cycle wherein he is asked,

“Who can do more for you a Lord or a servant, a rich person or one who is poor?” (LM 1:3)

This time Francis recognises that the dream is inviting him into mystery. He realises that he has interpreted his future course incorrectly and asks,

“Lord what do you want me to do?” (LM 1:3)

When the Lord answers that he is to return to his town and there await a spiritual outcome he obeys immediately, the fruit of this actioned obedience being a spirit of care free joy. This care free joy is seen as the fruit of true obedience throughout the monastic tradition but is especially a fruit of it in the Franciscan vision of religious life.

Already in this encounter with the “hidden Christ” of the dream, aspects of just who Christ is for Francis, (and later the Franciscan movement), can be seen. He is firstly the one who calls us to joy. Joy that is revealed and accessed through conformity of our will to His will in obedience. Just as Christ conformed His will to that of the Father, so the follower of Christ, (and of Francis), will have to walk that path of obedience. For Francis setting out on the path of obedience is both a contemplative act, in the surrendering of the will to the hidden Christ of the dream, (“Lord what do you want me to do?”), and an affective action of instant obedience that frees him and brings a state of spiritual joy.

The second encounter: The Leper on the road.

Setting the scene of the second encounter Bonaventure tells us that Francis is still seeking the discernment of God’s will for himself while slowly separating himself from the “pressure of public business” (LM 1:4) We already see in Francis the beginnings of an oscillation between contemplative withdrawal and the call to the market place of action that will only find its balance in the later Spirit filled discernment of Sylvester and Clare. Francis is described now as a man in whom the heavenly flame has been kindled through the practice of fervent prayer, and it is in this spirit that he will meet the leper on the road. Recalling the earlier images of knightly aspirations Bonaventure begins the story by seeing Francis as a Knight intent on the conquering of himself for Christ and the encounter with the leper as one of the trials of chivalry that the great heroes of the romances would go through. Francis is even pictured on his horse, like a spiritual Galahad riding into battle. To begin we are told that even seeing the Leper in the distance struck him with “not a little horror” (LM 1:5) but that Francis overcame his feelings of repugnance and humbling himself by descending from the horse he gives the leper both the alms he seeks and a kiss. On resuming his seat he finds the Leper vanished, (to all of Bonaventure’s medieval primary audience this would have at once indicated that the Leper was either an Angel or even Christ Himself), and so Francis immediately begins to sing the praises of the Lord.

In this encounter with the Christ who hides beneath the guise of the poor and the marginalised, (the Christ of Matthew’s judgement scene), we see another seminal layer of Franciscan Christology laid down, wherein the contemplative withdrawal of the follower of Francis should go hand in hand with a growing awareness of the presence of Christ in all people and especially in the poor and particularly those exiled to the edges of society. Francis finds a silent Leper Christ. One who always assumes the lowest place and whose taking on of leprosy as His “disguise” issues a challenge to find the Lord God in the lowest place. Indeed, as this event happens while Francis is still trying to discern his own vocation, we can say that it is only in the letting go of our own privilege and ego, (dismounting from our horse as it were), that we become open enough to the revelation of the hidden silent Christ so that our purpose may be revealed to us. Bonaventure expressly demonstrates this movement as being essential in the following of Christ as in the very next paragraph he links the encounter with Christ as Leper to the vision Francis has of the crucified Jesus and the appropriation that Francis makes to himself, (an appropriation that we are all called to make), of the Gospel text to deny ourselves, take up our Cross and follow Christ.

This leads us beautifully to the third and final encounter we will consider.

The third encounter: The Christ of San Damiano

We find this encounter at the beginning of the second chapter of the Legenda. Here Christ is not hidden anymore, though His purpose and command are at first misunderstood by Francis. In the crucifix of San Damiano Francis continues his deepening dialogue with the Lord, “who became humbler even to accepting death.” He is “led by the Spirit” and enters the church to pray, and there beholds the crucifix. While the Christus figure of the San Damiano Cross is depicted as alive and triumphant He still bares the bleeding wounds and the loin cloth of the moment of crucifixion and death. Like the Fisher King of the Arthurian legends wounded and yet a healer, (a figure that Francis would probably have been familiar with), Christ is represented on the Cross both in His eternal divinity as the Lord of History and the impassable Logos, and at one and the same time, in His humanity as the suffering servant of Isaiah who silently endures. Here on the Cross of San Damiano Jesus is the Lamb of revelation, dead yet alive upon the Altar. In the triune perfection of the call that issues from the Cross telling him to, “go and repair my house, which as you see, is all being destroyed.” (LM 2:1) Francis once again moves from contemplation of the Crucified to action. Action which, though at first is misguided in its literal interpretation of the command, eventually bears fruit in not just rebuilt churches, but in the service of a universal Church who, in its chief shepherd, will recognise him as the one who will help in holding up the sinking edifice of the faith.

So we may see the unfolding conversion of Francis characterised by a growing realisation of just who Christ is. We are the witnesses, through Bonaventure, of the beginnings of a life lived for God alone. A life which, in its distinctive character and expression, will set the foundations of a Franciscan Christology that, arising from these charismatic and contemplative insights of Francis, will centre the movement on relationship with the Christ who is both near in the poor and the marginalised, and far above us as the hidden Lord of the castle of our knightly desires. He is revealed as the One whose sacramental presence will be venerated beneath the veils of leprosy and isolation just as truly as beneath those of bread and wine. Above all else, He is the crucified who calls us to share in His mission of reconciliation and peace, eternally suffering and dying, rising and reigning. It will be on these foundation stones that the vast work of Franciscan Christology will be built, always calling us back to the contemplation of our own moments of encounter with Christ, hidden or revealed, so as to lead us through Him, with Him and in Him to the building of the Kingdom within us and then within the world.

Br. Richard Hendrick OFM Cap

(Originally written as an essay for the Franciscan Formation Studies Course in Canterbury 2013)

Picture credits: Pics 1 & 3 Piero Cassentini, Pics 2 & 4 uncredited)