Because today’s gospel reading is about Jesus meeting the disciples on the road to Emmanus, I’ve been remembering this painting that I saw during my latest visit to Paris.
Communion des Apôtres was painted by Henry Lerolle (1848-1929) in the year 1878 for Saint François-Xavier where it remains to this day.
It’s beautiful how this depiction combines imagery from the Last Supper and the encounters with the disciples after the Resurrection.
The scene combines the conviviality of a modest meal between friends with the awe-filled reverence at the recognition of the Eucharistic banquet.
The way that Lerolle depicts the disciples here reminds of this excerpt from G.K. Chesterton’s Orthodoxy:
Even when I thought, with most other well-informed, though unscholarly, people, that Buddhism and Christianity were alike, there was one thing about them that always perplexed me; I mean the startling difference in their type of religious art. I do not mean in its technical style of representation, but in the things that it was manifestly meant to represent. No two ideals could be more opposite than a Christian saint in a Gothic cathedral and a Buddhist saint in a Chinese temple. The opposition exists at every point; but perhaps the shortest statement of it is that the Buddhist saint always has his eyes shut, while the Christian saint always has them very wide open. The Buddhist saint has a sleek and harmonious body, but his eyes are heavy and sealed with sleep. The mediaeval saint’s body is wasted to its crazy bones, but his eyes are frightfully alive. There cannot be any real community of spirit between forces that produced symbols so different as that. Granted that both images are extravagances, are perversions of the pure creed, it must be a real divergence which could produce such opposite extravagances. The Buddhist is looking with a peculiar intentness inwards. The Christian is staring with a frantic intentness outwards. If we follow that clue steadily we shall find some interesting things.
Of course, this isn’t quite true of all Christian art. But in Lerolle’s painting that “frantic intentness outwards” is clear and pronounced.
It’s a fitting image for a gospel so much connected with sight:
But they urged him, “Stay with us,
for it is nearly evening and the day is almost over.”
So he went in to stay with them.
And it happened that, while he was with them at table,
he took bread, said the blessing,
broke it, and gave it to them.
With that their eyes were opened and they recognized him,
but he vanished from their sight.
I really like this discussion of faith, hearing, and sight in Pope Francis’ encyclical Lumen Fidei:
At times, where knowledge of the truth is concerned, hearing has been opposed to sight; it has been claimed that an emphasis on sight was characteristic of Greek culture. If light makes possible that contemplation of the whole to which humanity has always aspired, it would also seem to leave no space for freedom, since it comes down from heaven directly to the eye, without calling for a response. It would also seem to call for a kind of static contemplation, far removed from the world of history with its joys and sufferings. From this standpoint, the biblical understanding of knowledge would be antithetical to the Greek understanding, inasmuch as the latter linked knowledge to sight in its attempt to attain a comprehensive understanding of reality.
This alleged antithesis does not, however, correspond to the biblical datum. The Old Testament combined both kinds of knowledge, since hearing God’s word is accompanied by the desire to see his face. The ground was thus laid for a dialogue with Hellenistic culture, a dialogue present at the heart of sacred Scripture. Hearing emphasizes personal vocation and obedience, and the fact that truth is revealed in time. Sight provides a vision of the entire journey and allows it to be situated within God’s overall plan; without this vision, we would be left only with unconnected parts of an unknown whole. […]
In the end, belief and sight intersect: “Whoever believes in me believes in him who sent me. And whoever sees me sees him who sent me” (Jn 12:44-45). Joined to hearing, seeing then becomes a form of following Christ, and faith appears as a process of gazing, in which our eyes grow accustomed to peering into the depths. Easter morning thus passes from John who, standing in the early morning darkness before the empty tomb, “saw and believed” (Jn 20:8), to Mary Magdalene who, after seeing Jesus (cf. Jn 20:14) and wanting to cling to him, is asked to contemplate him as he ascends to the Father, and finally to her full confession before the disciples: “I have seen the Lord!” (Jn 20:18). […]
Saint Thomas Aquinas speaks of the Apostles’ oculata fides — a faith which sees! — in the presence of the body of the Risen Lord. With their own eyes they saw the risen Jesus and they believed; in a word, they were able to peer into the depths of what they were seeing and to confess their faith in the Son of God, seated at the right hand of the Father.
In his homily today, Bishop Barron emphasized the point about sight providing a vision of the whole and helping to bring continuity to the seemingly disparate pieces. And from this vision of the whole, we understand our purpose and we receive our mission.
May we cultivate this frantic intentness outwards.