DOCTRINE AND FAITH
(Acts 7,55-60; Revelation 22, 12-14, 16-17, 20; John 17:20-26: Year C, 2019)The death of Stephen parallels the death of Jesus in many ways. Like his master before him, the innocent Stephen was found guilty of the crime of blasphemy brought against him and he suffered the punishment of that crime as prescribed by the law-stoning outside the camp (cf. Lev 24,14). Like his master before him, Stephen prayed that the sin of his executioners not be held against them (cf. Luke 23:34) and that at death his own spirit would be welcomed in heaven (cf. Luke 23:46). The difference here is that while Jesus prayed to God, Stephen prayed to the risen Lord. This suggests that in the mind of the author, the risen Jesus was now identified with God. This account may have been an explicit example of what it meant for Christians to take up the cross and follow Jesus.
In the vision of Revelation 22,12-14.16-17.20 the risen Jesus himself announces that he is not only coming soon but that he is also coming as a judge. In two self-disclosive statements (ego eimi, I am) he lists five characterisations that describe him. The first three, Alpha-Omega, first-last, beginning-end (v. 13), mean basically the same thing. They are literary devices that name only the two poles of a certain dimension of reality but encompass everything that exists between those poles. The risen Jesus here claims to be both origin and end of all things. By appropriating to himself attributes that belong to God he is claiming intimate unity with God. The last two characterisations (v, 16): I am of David’s line, the root of David and the bright star of the morning reflect messianic titles. The risen Jesus announces that he will judge everyone not merely according to their faith but also according to their deeds. However, his attention is focused on those who have been faithful. He introduces them by means of a macarism: Blessed are they! He then describes them in three ways. They are the ones who have washed their robes. These righteous ones are also given access to the tree of life, obviously a rescinding of the prohibition ordained in the Garden of Eden (cf. Gen 3,22). This would mean they would never have to face death. Finally, they are allowed to enter the city, the new Jerusalem, the renewed community, the place where God dwells eternally with the faithful. Moral or spiritual cleansing has taken place, all things have been fulfilled, the final consummation is at hand. The righteous who are invited into the city are those who have thirsted for the gift of living water (cf. Isaiah 55,1). They are invited not only by the Spirit who calls but by the bride, the Holy City itself (cf. Rev 21,2). The words of the risen Jesus end as they began, with an announcement that he is coming soon. The Greek form of the verb coming is known as prophetic present, implying that the future is already in the present.
The prayer of Jesus in John 17,20-26 includes three major themes that together reveal something of the nature of God and that of the nature of the Church. The first and perhaps the major theme is that of unity. It is the reason for Jesus' prayer. He prays for the unity of believers that they may all be one (vv. 21, 22,23). He explicitly states that his prayer is not only for those who have heard and responded to his own preaching but also for those who believe in him because of the preaching of others. The mission of the apostles has been successful. However, he does not want there to be even a hint of status. Eyewitnesses to the events of Jesus' life have no advantage over Christians of the twenty-first century. The unity for which Jesus prays is anything but superficial. It is to resemble the unity that exists between Jesus and his Father. Jesus proceeds from God as the image of God. We may be made according to the image of God, but the Son is that image. This notion of unity was reinforced as the historical Jesus conformed his will to the will of God. Thus the unity between Jesus and God flows from both the divine nature and the human obedience. Jesus goes even further. The unity for which he prays does more than resemble divine unity, it participates in it. It is in faith that Christians are intimately united with Jesus. Therefore it will be through Jesus that they will be brought into the divine union, where the Father dwells in the Son and the Son in the Father. The second major theme of the gospel passage is glory (vv. 22, 24). Divine glory is the manifestation of God's character, or person. The glory of Jesus was believed to have been manifested through his death, his resurrection, and his exaltation by God. Joined to Jesus in faith, by virtue of their baptism, believers share in this glory because in a very real sense they share in his person. In this way they have entered into the very life of God and share in the union of Jesus and his Father. The next theme of the passage is that of the world. Presently, the world does not know God (v. 25). However, it is Jesus' prayer that this situation be changed. It will be accomplished through the witness given by the union that exists among and within the believers, Jesus, and his Father (vv. 21, 23). In other words, the world is the object of the ministry of the believers. To the world that does not yet know God, they are to manifest the divine union in which they participate. Through this manifestation the world will see not only that God sent Jesus but also that God loves believers with the same love with which Jesus is loved.
All through the season of Easter, especially in our Sunday liturgies we have been celebrating the exalted risen Christ while still on earth. Today’s liturgy gives us some glimpse of the risen Lord as exalted with God in heaven. This is shown by the use of image upon image, metaphor on metaphor. From the responsorial psalm we can adduce that Jesus is the king who reigns in heaven; the one who governs both heaven and earth with justice rather than brute force; the one who elicits rejoicing rather than fear. He is the Son of Man seen by Stephen, standing in heaven in the place of honour at God's right hand; the one to whom were given dominion and glory and kingship. He is the consummation of all things; the Alpha and Omega, the first and last, the beginning and end. He is the long-awaited Messiah, who heralded the new day of promise. Is it our lot to participate in the exaltation of the risen Lord? Of course, Yes! Stephen prayed to be received into the presence of this exalted Lord, and his prayer was answered. But he is not the only one invited to share in Christ's exaltation. All who wash their robes have been given a right to the tree of life and permission to enter the new City. The exaltation of Jesus is a mighty act of God. Jesus had been sent by God as he himself proclaimed, and he returned to God as Stephen testified. God's exaltation of Jesus is an impenetrable mystery. Conscious of our own limitations, we might wonder how God can accomplish such things. An even more pressing question is, Why would God act in this way? Why raise to such heights one who shares our human limitations? Why exalt humanity with a share in divinity? We have no answers to these questions. They are not intended to be answered. Rather, they must be asked again and again so that, in the absence of an answer, we can stand in astonishment and awe, realising that all we can do is praise God and our exalted Lord. Jesus prayed for us, not merely for his earliest followers. He wanted us to share in the intimate union that was his with God. It was his wish that we would be with him, that we would share the glory that had been his from the beginning and will be his forever in his exaltation. Will this wish of Jesus be rea
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