Prayer of Jesus for the new holy people
1 After saying this, Jesus lift ed up his eyes to heaven and said, “Father, the hour has come; give glory to your Son, that the Son may give glory to you.
2 You have given him power over all mortals, and you want him to bring eternal life to all you have entrusted to him.
3 For this is eternal life: to know you, the only true God, and the One you sent, Jesus Christ.
4 I have glorified you on earth and finished the work that you gave me to do.
5 Now, Father, give me in your presence the same Glory I had with you before the world began.
6 I have made your name known to those you gave me from the world. They were yours and you gave them to me, and they kept your word.
7 And now they know that all you have given me comes indeed from you.
8 I have given them the teaching I received from you, and they received it and know in truth that I came from you; and they be lieve that you have sent me.
9 I pray for them; I do not pray for the world but for those who belong to you and whom you have given to me –
10 indeed all I have is yours and all you have is mine – and now they are my glory.
11 I am no longer in the world, but they are in the world whereas I am going to you. Holy Father, keep them in your Name (that you have given me,) so that they may be one, just as we are.
12 When I was with them, I kept them safe in your Name, and not one was lost except the one who was already lost, and in this the Scripture was fulfilled.
13 But now I am coming to you and I leave these my words in the world that my joy may be complete in them.
14 I have given them your word and the world has hated them be cause they are not of the world; just as I am not of the world.
15 I do not ask you to remove them from the world but to keep them from the evil one.
16 They are not of the world, just as I am not of the world;
17 consecrate them in the truth – your word is truth.
18 I have sent them into the world as you sent me into the world,
19 and for their sake, I go to the sacrifice by which I am consecrated, so that they too may be consecrated in truth.
20 I pray not only for these but also for those who through their word will believe in me.
21 May they all be one as you Father are in me and I am in you. May they be one in us; so the world may believe that you have sent me.
22 I have given them the Glory you have given me, that they may be one as we are one:
23 I in them and you in me. Thus they shall reach perfection in unity and the world shall know that you have sent me and that I have loved them just as you loved me.
24 Father, since you have given them to me, I want them to be with me where I am and see the Glory you gave me, for you loved me before the foundation of the world.
25 Righteous Father, the world has not known you but I have known you, and these have known that you have sent me.
26 As I revealed your Name to them, so will I continue to reveal it, so that the love with which you loved me may be in them and I also may be in them.”
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Comments John, Chapter 17
• 17.1 ONE AND HOLY
Priestly Prayer is the name many give to that prayer in which Christ, before he died, offered to sacrifice his own life, as both priest and victim (v. 19). The word to consecrate applied to two things: the priest was consecrated, that is, was made worthy to offer the sacrifice, and he also con secrated (made holy) the victim on sacrificing it.
Jesus put an end to the Old Testament form of worship that the Jews rendered to God in the Temple for centuries. The Israelites were holy; that is to say, their mission among all the nations was to serve the Holy God, whom they knew by a special privilege.
Jesus prays for his own so that they may be come the new people (Ps 102:19), consecrated to God, this time according to the truth (v. 17). He will pour over them the Spirit of Truth, who has been promised to Israel and will instruct us interiorly.
Keep them in your Name (v. 11). In other words: keep them in the radiance of your own sanctity, with which you embrace your Son. At that moment Jesus prayed for his Church, to whom he entrusted his own mission. The principal duty of the Church is to know God. (The word to know is repeated seven times, clearly show ing that it expresses the essence of the discourse). What ever the situation of the Church might be, its proper and indispensable mission will be to keep and proclaim the true knowledge of God and the commandment of his Son.
Jesus wants each of his own to know God. This knowledge comes to us when we in teriorize the word of God, persevere in pray er and join community celebrations. In this we will have the help of the Holy Spirit, from whom come the gifts of knowledge and wisdom (Col 1:9). From knowledge will spring good works and love; this is the beginning of eternal life (v. 3) in which we will see God as he is (1 Jn 2:3).
Jesus prayed that his Church might be one, that is to say, that it might be the sign of unity in a divided world. It is not enough that Christ is preached; it is also necessary for the world to see in its midst the Church, one and united.
Catholic Church, means, universal. In the Church no one is a stranger. One Church, through one same spirit, and through the visible unity of its members.
The history of the Church seems to run counter to the prayer of Christ. Jesus desired unity; the evangelists relate how he named Peter as visible head of the apostolic group and the entire Church. How ever, to maintain unity among people of different temperaments and various cultures requires much love and understanding.
From the beginning some began to reject the faith as taught by the apostles, and several groups or sects appear ed.
For historical reasons, the countries of the Roman world were divided into two main empires: one of the Orient, with the patterns of Greek culture and that of the Occident (Europe), where the medieval culture developed. After the invasions of the barbaric peoples, con tact between the Christians of these two parts became very difficult. Because they lived the same faith with different traditions and reli gious practices, they began to consider themselves as having different religions. That was how the Oriental churches, that is, the Orthodox, separated from the Roman Church.
Much later the negligence of the hierarchy in not ending the abuses and useless human traditions led the Protestants or Evangelicals to found new churches, which they called re formed churches. This separation, however, had deeper political, social and economic roots. It was part of a cultural crisis that obliged Christians to revise their views regarding the Bible, philosophy and politics. According to what ever stand one took concerning these issues, one joined the Protestants or stayed with the Catholic Church.
In our times, we have a better understanding of these past difficulties. Many Catholics, Orthodox and Protestants are attempting to unite as believers. At the same time, however, new problems have arisen within each Church. Today Chris tians disagree and are split, not only in their political options, but also in their understanding of Christ and their views on how his message is best delivered in our time.
Ecumenism, that is, efforts to reconcile in truth and bring the Churches together, demands that we overcome the new dissensions that threaten the internal unity of the Church. All of us must work so that the unity of all Christians may be realized as Christ desires, and by the means he wants. In any case, nothing can be done without obeying the truth and doing the truth. In no way can we disregard Peter’s charism of unity that is granted to Peter’s successors.