The Gospel Of Saint John | Chapter 17 | Priestly Prayer Of Jesus | God The Father, God The Son
As Jesus offers prayer to God the Father we may find ourselves trying to fathom just what it might mean for Jesus to have been God incarnate, God the Son humbling himself to be born human.
There are so many questions we might ask. Was Jesus born into this world with compete knowledge of everything – of all time and every place? If so, can Jesus be said to have shared our humanity, one condition of which is our historical contingency, and all the uncertainty this brings, the limitations, the cloud of not knowing everything, and too the hope, the endeavour, and, when things go well, our sense of triumph? If not, then what did Jesus the man know? Was there some sort of temporary act of forgetting entailed in the incarnation? Would this not entail not being God?
Questions, questions. The Incarnation, Jesus, God the Son, become a human being, is a mystery our limited rational faculties break upon.
We may think of representations of Jesus and Mary, Jesus the child, his arms out-reached, the sign of the cross present at the moment of Jesus’ birth. We think also of the times of Jesus’ prayer, when he takes himself aside to be alone with God the Father. These times of prayer are instructive for us as we seek through prayer to orient ourselves, our lives, to God. In Jesus, it seems we have the exemplar par excellence.
We know some of the content of Jesus’ prayer. We know how he prayed in the Garden of Gethsemane, how he struggled within himself to be true to his Father’s will, to bring the work of our salvation to fruition. Jesus agonized while he prayed in the Garden of Gethsemane. Here more than anywhere else we experience something of what it might have meant to Jesus to be both God and human being. Jesus knew just how horrific the next few hours were to be. Through prayer, Jesus, human being and God the Son, became enabled to endure extremes of suffering for our sake. The agony in the garden attests to the power of prayer, through which the love of God triumphs eternally.
We know also of Jesus’ priestly prayer, recounted by John in chapter 17 of his Gospel. Here, during the Last Supper, Jesus praises God the Father and celebrates his life, through which he has glorified the Father. Jesus prays for his disciples, the Apostles, who will be sent into the world to save mankind, and Jesus prays for those who will hear the Gospel and be converted – Jesus prays for us. Jesus’ priestly prayer is a glorious hymn to our redemption. This is the summit of thanksgiving to God. In Jesus, human history is resolved, as we are saved.
When Jesus teaches us how to pray, when he gives us the words of the Lord’s prayer, the Our Father, Jesus is sharing with us the relationship with God the Father which he enjoys. It is through Jesus, God the Son, that we become privileged to address God as Father. Through the Lord’s prayer, we open our souls to receive our Father, entreating that the Kingdom of God, the Kingdom of heaven, might come to be realised in our lives. Jesus came to give his life for us. In the person of Christ, the Kingdom of God was inaugurated. We pray that he come again – to enter into our lives once more with each day.
Reading the Bible, we are guided to a closer understanding of prayer with Jesus. We are encouraged to take ourselves to a solitary place, to be alone with God. It seems our healthy relationship with God and with our fellow human beings requires this balance between time in community and time alone. These two aspects of our lives then inform and nourish one another, so that each may thrive.
We are aware of the conflicts, the struggle, we find within prayer as we open ourselves up without reservation to God. Not for nothing is our Lord the God of Israel, meaning ‘one who struggles with God’ (Hebrew, transliterated: yisra’el). Through prayer, we encounter our own reality – we become at our most self-aware – at the same time as we place ourselves entirely at the service of the ultimate reality. This is why prayer is such a powerful activity. As we give ourselves in prayer to Jesus we are empowered and we are at our most alive.
This is healing. Our prayer takes our flawed existence and asks God to reconstruct us. Through prayer, we place ourselves in God’s hands, and we are encouraged to know that, as we pray, Jesus himself has done this – he has been in this situation and we pray as Jesus prayed. We know the incredible relief as we ask for healing and as our prayer is answered. It is most strange. Just a quarter of an hour can turn our life around. All that is good seems to resonate from this brief offering of time to God with Jesus. God within us.
Audio Bible | Endnotes | King James Audio Bible | KJV
Love Revealed By Jesus Christ | A Beginning Of A Prayer To Jesus | The Lower-Case ‘i’ Is Deliberate
As i come to Jesus in prayer, i know that it is essential to acknowledge my initial brokenness and my sins. This acknowledgement sets the foundation for my relationship with Christ. i cannot approach Jesus with a self-righteous attitude, pretending that i have it all together. i must come to him in complete humility, recognizing that i am a sinner in need of a saviour.
Acknowledging my initial brokenness and my sins can be a challenging thing to do. It requires me to be vulnerable and honest with myself and with God. It means that i must confront my mistakes and shortcomings and confess them to Jesus. But when i do this, i open myself up to the healing and transformative power of Christ.
The Bible tells me that ‘if i confess my sins, he is faithful and just and will forgive me my sins and purify me from all unrighteousness’ (1 John 1:9). This promise is a reminder that no matter how broken i may feel, i can always turn to Jesus for forgiveness and healing. But i cannot receive this forgiveness unless i am willing to acknowledge my sins and hold nothing back.
Holding nothing back means that i must be completely transparent with Jesus. i cannot hide anything from him, for he already knows everything about me. i must lay all of my fears, doubts, and struggles before him, trusting that he will take them from me and replace them with his peace and joy.
As i come to Jesus in prayer, i remember to acknowledge my initial brokenness and my sins. i hold nothing back, but instead, i am completely transparent with him. When i do this, i open myself up to the transformative power of Christ, and i can experience the joy and peace that comes from a relationship with him.
The disciples who encountered Jesus on their way to Emmaus have returned in haste to tell the disciples in Jerusalem what they have heard and seen. Jerusalem has long been a city special to God. It is the Holy City. The Church of Christ is described, in the New Testament, as the Jerusalem above, the heavenly Jerusalem, and the new Jerusalem [ … ]
This passage from Lumen gentium, the Dogmatic Constitution on the Church promulgated at the Second Vatican Council, is a profound exposition on the life-giving, unifying and guiding presence of the Holy Spirit in the Church. It articulates not only doctrinal truths about the Spirit’s nature and mission but also gives pastoral encouragement to the faithful to discern and receive the Spirit’s activity in their lives [ … ]
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
