Christian Art | The Priestly Prayer Of Jesus
John 17: 11-19 | King James Audio Bible
11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.
14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.
16 They are not of the world, even as I am not of the world.
17 Sanctify them through thy truth: thy word is truth.
18 As thou hast sent me into the world, even so have I also sent them into the world.
19 And for their sakes I sanctify myself, that they also might be sanctified through the truth.
The Priestly Prayer of Jesus continues. In these Bible verses, Jesus asks his Father to guard the disciples. Jesus says that he himself has kept them safe while he has been with them. Only Judas Iscariot has been lost to him, and this was known in advance by God and foretold in Scripture; the other disciples have been prepared for the betrayal, in order to help them not to lose heart.
The disciples are going to need to be strong on the journey ahead of them. They will need God’s help continually to sustain them on their mission to preach the Gospel and establish the Church. They will suffer persecutions, and ultimately, for most, martyrdom. Jesus asks the Father to preserve them in faith, to preserve their sanctity.
In these verses, the word ‘world’ has multiple meanings. The world was not made to be evil. It was made by God and God saw that his creation was good. It is for the world that Christ came into the world, to restore that initial and essential goodness, to return mankind to our proper inheritance.
The world, though, does not last and can often be at odds with the life of the spirit. Furthermore, through our actions, people have made some aspects of the world evil and ugly, this following the prompting of the evil one, who tempted us to follow him in sin and error. In this sense, the world is God’s enemy, tempting us still to embrace transitory, fleshly pleasures, at the expense of the immortal inheritance which can be ours.
Through their belief and their fidelity to Jesus, therefore, through receiving Jesus’ word, the disciples are not of the world. They have given themselves to the life of the spirit, and now are sent by Jesus into the world to communicate this gift to all. Through their missionary activity, they are sanctified, and through Christ’s consecration of himself to the Father on the cross. Through this, all Christians are sanctified. The words taught to us by Jesus are truth. The Word is truth.
‘The world, the flesh and the devil are a band of adventurers who take advantage of the weakness of that savage you bear within you. In exchange for the glittering tinsel of a pleasure – which is worth nothing – they want you to hand over to them the pure gold and the pearls and the diamonds and rubies drenched in the living and redeeming blood of your God, which are the price and the treasure of your eternity.’ St Josemaria Escriva
King James Audio Bible | Endnotes
What Does It Mean For Christians To Be In The World But Not Of The World?
Christians are called to be in the world but not of the world. An idea is that Christians are meant to live in the world and engage with the world, but not to be consumed by worldly values or priorities.
Saint Augustine, prominent Christian theologian in the early Church, wrote about the tension between being in the world and not of the world. He wrote:
‘Christians are a new creation, and, in a certain sense, are already taken out of the world. For they are not of the world, even as Christ is not of the world, whose example they follow. Yet, on account of the flesh, in which they still live, they are still in the world; and hence, while living in it, they are exposed to temptation.’ City of God, Book 14, Chapter 26.
Saint Thomas Aquinas wrote about the tension between being in the world and not of the world:
‘Man has a threefold relation to the world: first, as to the end for which he uses it; secondly, as to his neighbor whom he has to help; thirdly, as to himself whom he has to perfect. In respect of the first relation man ought to be in the world so as to use it and enjoy God’s works therein. In respect of the second he ought to be in the world so as to aid his neighbor by word and deed, and thus procure for himself the good of friendship. In respect of the third relation he ought to be in the world so as to acquire knowledge and to put it into practice, and thus to bring his own life to perfection.’ Summa Theologica, Part II-II, Question 81, Article 1
In more modern times, Pope Benedict XVI also wrote about the tension between being in the world and not of the world:
‘The disciple of Christ, while living in the world, is not of the world, and his true citizenship is in heaven. This does not mean, however, that he or she is to withdraw from the world, but rather to engage it, with the power of the Gospel, and bring about a transformation of culture.’ Homily on the Feast of the Conversion of Saint Paul, 2012.
Early Monasticism And The Development Of Christianity
The desert fathers – mystics, monks – played a vital role in the development of Christianity, particularly in terms of the idea of living outside of the world. In the early centuries of Christianity, many people began to feel disillusioned with the worldly and materialistic aspects of the Church, and sought a more ascetic and contemplative lifestyle. This led to the rise of the monastic movement, which involved withdrawing from society and living a life of poverty, celibacy, and devotion to God.
The desert fathers were Christian hermits who lived in the deserts of Egypt, Syria, and Palestine in the 4th and 5th centuries. They sought to live a life of solitude and prayer, and believed that by renouncing worldly possessions and desires, they could achieve a closer relationship with God. They often lived in caves or simple huts, and subsisted on a diet of bread and water.
One of the most famous desert fathers was Saint Anthony of Egypt, who is considered the father of monasticism. He lived as a hermit in the Egyptian desert for many years, and was known for his asceticism and his battles against demons. He is said to have emerged from his isolation to become a spiritual guide and teacher to other monks.
The influence of the monastic movement on the development of Christianity was significant. The monastic lifestyle was seen as a way of living out the teachings of Jesus in a more pure and authentic way, and it became an important part of the Church’s spiritual tradition. Monasteries were established throughout Europe, and became centers of learning, scholarship, and spiritual practice. Monks and nuns became known for their devotion to prayer, their service to the poor and sick, and their contributions to art and literature.
One of the key ideas of the monastic movement was the concept of living outside of the world. Monks and nuns were seen as living in a state of spiritual purity that was separate from the corrupting influences of society. This idea of separation from the world was seen as a way of achieving a closer relationship with God, and was reflected in the monastic vows of poverty, celibacy, and obedience.
Poverty, Celibacy, Obedience
Saint Francis of Assisi, a Catholic saint of the 12th century, famously renounced his wealth and devoted himself to a life of poverty and service to others. He wrote:
‘ Remember that when you leave this earth, you can take with you nothing that you have received – only what you have given: a full heart, enriched by honest service, love, sacrifice and courage.’ (Saint Francis of Assisi)
In the 20th century, Mother Teresa, a Catholic nun who devoted her life to serving the poor in India, wrote about the importance of putting others before oneself:
‘I am a little pencil in the hand of a writing God who is sending a love letter to the world.’ Mother Teresa.
The goal of Christian life is to be a saint. The Catholic Church has canonized many saints throughout its history, and the process of becoming a saint involves a rigorous evaluation of the person’s life and works.
Saint John of the Cross, a Catholic mystic of the 16th century, wrote about the process of becoming a saint:
‘Live in the world as if only God and your soul were in it; then your heart will never be made captive by any earthly thing.’ Saint John of the Cross.
Saint Theresa of Avila, a Catholic mystic of the 16th century, wrote of the importance of prayer and contemplation in the process of becoming a saint:
‘Let nothing trouble you, let nothing frighten you. All things are passing; God never changes. Patience obtains all things. He who has God lacks nothing: God alone suffices.’ Saint Theresa of Avila.
There is no single answer as to how unworldly Christians are called to be. Christians are called to prioritize spiritual values over material possessions and worldly desires, and to strive for holiness and sainthood through prayer, contemplation and service to others.