Easter VII A

Returning to the Farewell Discourse

7th Sunday of Easter A

Readings: Acts 1:12‑14  1 Peter 4:13‑16  John 17:1‑11

            On this Sunday between the feasts of Ascension and Pentecost, the Church prepares us for the coming of the Spirit and the task of witnessing to the gospel in the world.   Let us wait in confident hope for the coming of the Spirit as we sing the refrain of this Sunday's responsorial psalm: "I believe that I shall see the good things of the Lord in the land of the living" (Ps 27).
            The reading from Acts describes the early community's prayerful actions immediately after Jesus ascended into heaven.  Before his ascension Jesus had instructed the apostles to wait in Jerusalem for “the promise of the Father about which you have heard me  speak; for John baptized with water, but in a few days you will  be baptized with the holy Spirit” (Acts 1:4‑5; see Lk 24:49).  So now after witnessing Jesus' ascension on Mount Olivet, the apostles return to Jerusalem and go to the upper room to await the gift of the Spirit. While they are waiting, Luke tells us the apostles "devoted themselves to constant prayer."  Luke also emphasizes the prayer of  Jesus at key points in his ministry: before his baptism (3:12),  before calling the twelve (6:12), before asking his disciples  whether they believe in him (9:18), before the transfiguration  (9:28), before teaching the Our Father (11:2), in the Garden when  he accepts his Father's will (22:41), and on the cross as he commends his spirit to the Father (23:46).  In imitation of their master, the disciples devote themselves to prayer as they await the Spirit.
            Luke also highlights the presence of other important people from Jesus' ministry besides the apostles.  He mentions the women, Mary the mother of Jesus, and his brothers.  In Luke's gospel the women are an important part of Jesus' missionary band from the beginning (8:1‑3).  They remain faithful to Jesus through his death (23:49) and burial (23:55‑56).  They are also the ones who first discover the empty tomb when they come to anoint Jesus' body, and they are the first to announce the resurrection to the twelve (24:1‑12).  Mary also has a special prominence in Luke's gospel.  She might be called the first disciple because she hears and does the word of God (see Lk 1:26‑38; 2:19,51; 2:34f.; 8:21; 11:27f.).  Finally, the brothers of Jesus are important, especially James who will have a key leadership role in the Jerusalem community (see Lk 8:19‑21; Acts 15:13‑29).
            The reading from 1 Peter gives advice to those who are suffering persecution because of their Christian faith.  Peter distinguishes between two types of suffering.  If Christians "are insulted for the sake of Christ," they should rejoice in the knowledge that they "share Christ's suffering" and that "God's Spirit in its glory has come to rest on" them.  But if they suffer for being murderers, thieves, malefactors, or destroyers of others rights, they only are paying the deserved punishment for their crimes.

            The Gospel reading from the end of the Farewell Discourse in John features Jesus’ prayer for his disciples whom he is leaving in the world.  Jesus has come to his hour of glory when he is to return to the Father by being lifted up on the cross as the ultimate sign of God's love for the world.  In the first part of the prayer Jesus asks that the Father “glorify” him.  He has completed his "work" by giving the Father glory on the earth, that is, by revealing his love.  Now Jesus asks the Father, “give me glory at your side, a glory I had with you before the world began.” In the second part of the prayer Jesus prays for the disciples whom he is leaving behind in the world.  He begins by praising them.  They were given to him by the Father; they have kept the Father's word; they realize that Jesus has come from God and have received this message of truth.  All of this can be summarized by saying that they have "eternal life" because they “know . . . the only true God” and “Jesus Christ” whom he sent.   The word “know” here has the Semitic sense of intimacy, of sharing a common life.  On the basis of this shared life, Jesus can say to the Father, “For these I pray‑‑ not for the world but for these you have given me, for they are really yours.”