It is clear that this event is not just some miracle from the past, the occurrence of which could be ultimately a matter of indifference to us. It is a qualitative leap in the history of "evolution" and of life in general toward a new future life, toward a new world which, starting from Christ, already continuously permeates this world of ours, transforms it and draws it to itself. But how does this happen? How can this event effectively reach me and draw my life upward toward itself?
The answer, perhaps surprising at first but totally real, is: This event comes to me through faith and baptism. For this reason baptism is part of the Easter Vigil, as we see clearly in our celebration today, when the sacraments of Christian initiation will be conferred on a group of adults from various countries. Baptism means precisely this, that we are not dealing with an event in the past, but that a qualitative leap in world history comes to me, seizing hold of me in order to draw me on. Baptism is something quite different from an act of ecclesial socialization, from a slightly old-fashioned and complicated rite for receiving people into the Church. It is also more than a simple washing, more than a kind of purification and beautification of the soul. It is truly death and resurrection, rebirth, transformation to a new life.
How can we understand this? I think that what happens in baptism can be more easily explained for us if we consider the final part of the short spiritual autobiography that St. Paul gave us in his Letter to the Galatians. Its concluding words contain the heart of this biography: "It is no longer I who live, but Christ who lives in me" (Galatians 2:20). I live, but I am no longer I. The "I," the essential identity of man -- of this man, Paul -- has been changed. He still exists, and he no longer exists. He has passed through a "not" and he now finds himself continually in this "not": I, but no longer I. With these words, Paul is not describing some mystical experience which could perhaps have been granted him, and could be of interest to us from a historical point of view, if at all. No, this phrase is an expression of what happened at baptism.
My "I" is taken away from me and is incorporated into a new and greater subject. This means that my "I" is back again, but now transformed, broken up, opened through incorporation into the other, in whom it acquires its new breadth of existence. Paul explains the same thing to us once again from another angle when, in chapter three of the Letter to the Galatians, he speaks of the "promise," saying that it was given to an individual -- to one person: to Christ. He alone carries within himself the whole "promise." But what then happens with us? Paul answers: You have become one in Christ (cf. Galatians 3:28). Not just one thing, but one, one only, one single new subject.
This liberation of our "I" from its isolation, this finding oneself in a new subject means finding oneself within the vastness of God and being drawn into a life which has now moved out of the context of "dying and becoming." The great explosion of the Resurrection has seized us in baptism so as to draw us on. Thus we are associated with a new dimension of life into which, amid the tribulations of our day, we are already in some way introduced. To live one's own life as a continual entry into this open space: This is the meaning of being baptized, of being Christian. This is the joy of the Easter Vigil.
The Resurrection is not a thing of the past, the Resurrection has reached us and seized us. We grasp hold of it, we grasp hold of the risen Lord, and we know that he holds us firmly even when our hands grow weak. We grasp hold of his hand, and thus we also hold on to one another's hands, and we become one single subject, not just one thing. I, but no longer I: This is the formula of Christian life rooted in baptism, the formula of the Resurrection within time. I, but no longer I: If we live in this way, we transform the world. It is a formula contrary to all ideologies of violence, it is a program opposed to corruption and to the desire for power and possession."
Easter Vigil Homily
Pope Benedict XVI, Zenit
Hat tip to Godspy