By Carl E. Olson

Prayer of the high priest

In John 17, Jesus intercedes on behalf of faithful who are given to him by his Father

"Our Father, who art in heaven..." You know the rest. We are all familiar with the Lord's Prayer, given by Jesus to his disciples (see Mt 6:9-13). It is an essential Christian prayer that beautifully directs our hearts and minds to the Father and helps us focus on what is most important in our lives. As Tertullian wrote, the Lord's Prayer "is truly the summary of the whole Gospel" (Catechism of the Catholic Church, No. 2761).

But there is another, longer prayer that can also be called the Lord's Prayer. The first part of it is heard in today's Gospel reading, from John 17. That entire chapter is a prayer -- the longest prayer in the Gospels -- uttered aloud by Jesus to the Father in the presence of the disciples. Having spent time explaining to the disciples that he would soon be leaving them, Jesus turned to his priestly ministry. The prayer, spoken on the cusp of Christ's passion, came to be known as the priestly prayer of Christ.

It is, in its own way, a summary of the whole Gospel and a profound expression of God's mercy and love. The Catechism explains that Jesus' prayer in John 17 "embraces the whole economy of creation and salvation, as well as his death and resurrection. The prayer of the Hour of Jesus always remains his own, just as his Passover 'once for all' remains ever present in the liturgy of his Church" (No. 2746). Uttered in time and history by the Incarnate Word, this prayer "extends until the end of time. The prayer of this hour fills the end times and carries them toward their consummation" (No. 2749).

Whatever does that mean? Jesus, as the high priest of the new and everlasting covenant, was sent by the Father to draw unto himself -- by his death and resurrection -- all those who have been given by the Father. These men and women have been called into the household of God, the Church. They are granted eternal life, which, as Jesus stated, consists of knowing God. This knowledge is not merely intellectual understanding, but is spiritual intimacy; it comes with being filled, by the power of the Holy Spirit, with the divine nature of God.

Saved by the sacrifice of the Son on the Cross, we become children of God through baptism; we are then fed and strengthened by the Body and Blood of the Lamb who came to take away the sins of the world (see Jn 1:29). As Jesus prays, "And I have given them the glory you gave me, so that they may be one, as we are one..." (Jn 17:22).

Those who are united with Christ will share in his glory, which is the glory of the Father and the Holy Spirit, the inner life of the Trinity. As Peter remarked in today's second reading, we should accept the sufferings that come from being a disciple of Christ "so that when his glory is revealed you may also rejoice exultantly." Through faith comes eternal life and glory.

"When our faith sees and comes to be truth," wrote St. Augustine in his work, "On The Trinity," "then eternity shall possess our now changed mortality." Because the Son became flesh, our weakened flesh can be saved; it will one day be glorified, resurrected, transformed and brought to the consummation.

In the presence of God, St. Augustine noted, we will have full knowledge of God: "And because it is full knowledge, the glorification will also be full and complete." This is undoubtedly heady stuff. But, even as we wonder at the mystery of it, we can recognize that it is heavenly. Not abstract or misty, but the vibrant, transforming stuff of the supernatural life, even more real and joyful than anything we can imagine on earth. It is the gift of the High Priest, who still intercedes on the behalf of those given to him by his Father -- Our Father. Who art in heaven.

Carl E. Olson is the editor of IgnatiusInsight.com.