[Catholic Caucus Devotional] My Catholic Life! Catholic Daily Reflections: Unity and Perfection in Christ - Sunday, June 1, 2025 (7th Sunday in Easter)

⁕ (In many dioceses, the Solemnity of the Ascension is celebrated today. If you celebrate the Ascension in your diocese today, see the reflection on today's separate thread for the Ascension) ⁕

Lifting up his eyes to heaven, Jesus prayed saying: “Holy Father, I pray not only for them, but also for those who will believe in me through their word, so that they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me. And I have given them the glory you gave me, so that they may be one, as we are one…” John 17:20–22

What an amazing prayer! Don’t miss the meaning of this prayer. This is Jesus’ High Priestly Prayer that He prayed just before He was arrested. This prayer concludes the Last Supper at which Jesus instituted the Most Holy Eucharist. It is truly His Eucharistic prayer that culminates in the offering of His life on the Cross. This prayer is not only a prayer; it is also a teaching about the life that we are invited to share in with our Lord.

Note that in the passage quoted above, Jesus prayed not only for the disciples “but also for those who will believe in me through their word.” In other words, Jesus was praying for you and for everyone who would hear and respond to the Gospel. And His prayer was that you share in the perfect union that Jesus shares with the Father. He prayed that all may be one in the same way that He and the Father are one. Again, this is an amazing prayer!

To begin, it is important to understand the concept of unity. Deep within each of us is a longing to be united to another. The draw to marriage, the love of a parent and child, the desire for friends and the bonding together as a community all point to this desire. We want unity. We want to be one. Unfortunately, our natural ability to form a holy union with others was deeply wounded by Original Sin. For that reason, the most central mission of the Son of God was not only to restore that which was lost but to transform it into something even greater. Now, because of the life, death and resurrection of Jesus, we are not only able to live in peace with each other, we are also able to share in a new spiritual union with God Himself. This union goes to the heart and soul of who we are.

Look within you and try to discover the innate desire you have for communion with others. When properly understood, pondering this desire is very consoling and enticing. If you can separate selfishness, lust and possessiveness from the equation, you are left with a very holy desire for union with others. Try to discover this desire within.

As you discover this desire that God placed within you, learn from Jesus’ High Priestly Prayer. Understand that this desire is only completely fulfilled by entering into the life and unity of the Most Holy Trinity. We are called to share in God’s very life. When that happens, we also share in a perfect and holy union with one another. In this life, a holy marriage is an earthly prefiguration of that union that is to come. In Heaven, the divine marriage to which we are called will enable us to fulfill every human desire we have.

Reflect, today, upon the draw you have within you to live in union with others. As you ponder this desire, know that it can only be fulfilled by accepting the invitation from the Most Holy Trinity to share in Their divine life. Prayerfully read Jesus’ prayer to the Father and know that He was praying this for you. Join with Him in this prayer and make it your own so that your every human desire will begin to be fulfilled in God.

Most Holy Trinity, You have invited me to share in Your glorious life. You invite me to share in the unity that You share. Please purify me of every selfish desire and fill me with a desire only for You. May this union with You perfectly fulfill me and enable me to obtain true unity with others. Jesus, I trust in You.

NAVARRE BIBLE COMMENTARY(RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

First Reading:

From: Acts 7:55-60

The Martyrdom of Stephen
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[55] But he (Stephen), full of the Holy Spirit, gazed into Heaven and saw the glory of God, and Jesus standing at the right hand of God; [56] and he said, "Behold, I see the heavens opened, and the Son of Man standing at the right hand of God." [57] But they cried out with a loud voice and stopped their ears and rushed together upon him. [58] Then they cast him out of the city and stoned him; and the witnesses laid down their garments at the feet of a young man named Saul. [59] And as they were stoning Stephen, he prayed, "Lord Jesus, receive my spirit." [60] And he knelt down and cried with a loud voice, "Lord, do not hold this sin against them." And when he had said this, he fell asleep.

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Commentary:

55-56. "It is clear", St. Ephraem comments, "that those who suffer for Christ enjoy the glory of the whole Trinity. Stephen saw the Father and Jesus at His side, because Jesus appears only to his own, as was the case with the Apostles after the Resurrection. While the champion of the faith stood there helpless in the midst of those who had killed the Lord, just at the point when the first martyr was to be crowned, he saw the Lord, holding a crown in His right hand, as if to encourage him to conquer death and to show that he inwardly helps those who are about to die on his account. He therefore reveals what he sees, that is, the heavens opened, which were closed to Adam and only opened to Christ at the Jordan, but open now after the Cross to all who share Christ's sufferings, and in the first instance open to this man. See how Stephen reveals why his face was lit up: it was because he was on the point of contemplating this wondrous mission. That is why he took on the appearance of an angel--so that his testimony might be more reliable" ("Armenian Commentary, ad loc.").

57-59. The cursory trial of Stephen ends without any formal sentence of death: this Jewish tribunal was unable to pass such sentences because the Romans restricted its competence. In any event no sentence proves necessary: the crowd becomes a lynching party: it takes over and proceeds to stone Stephen, with the tacit approval of the Sanhedrin.

Tradition regards Stephen as the first Christian martyr, an example of fortitude and suffering for love of Christ. "Could you keep all God's commandments," St. Cyprian asks, "were it not for the strength of patience? That was what enabled Stephen to hold out: in spite of being stoned he did not call down vengeance on his executioners, but rather forgiveness.... How fitting it was for him to be Christ's first martyr, so that by being, through his glorious death, the model of all the martyrs that would come after him, he should not only be a preacher of the Lord's Passion, but should also imitate it in his meekness and immense patience" ("De Bono Patientiae", 16).

Martyrdom is a supreme act of bravery and of true prudence, but to the world it makes no sense. It is also an expression of humility, because a martyr does not act out of bravado or overweening self-confidence; he is a weak man like anyone else, but God's grace gives him the strength he needs. Although martyrdom is something which happens rarely, it does show Christians what human nature can rise to if God gives it strength, and it establishes a standard, both real and symbolic, for the behavior of every disciple of Christ.

"Since all the virtues and the perfection of all righteousness are born of love of God and one's neighbor," St. Leo says, "in no one is this love more worthily found than in the blessed martyrs, who are nearest to our Lord in terms of imitation of both His charity and His Passion.

"The martyrs have been of great help to others, because the Lord has availed of the very strength as He granted them to ensure that the pain of death and the cruelty of the Cross do not frighten any of His own, but are seen as things in which man can imitate Him....

"No example is more useful for the instruction of the people of God than that of the martyrs. Eloquence is effective for entreating, argument for convincing; but examples are worth more than words, and it is better to teach by deeds than by speech" ("Hom. on the Feast of St. Laurence").

The Second Vatican Council has reminded us of the excellence of the martyrdom as a form of witness to the faith. Although there are heroic ways of imitating and following our Lord which do not involve the drama of bloodshed and death, all Christians should realize that confession of the faith in this way is not a thing of the past and is sometimes necessary.

"Since Jesus, the Son of God, showed His love by laying down His life for us, no one has greater love than he who lays down his life for Him and for his brothers (cf. 1 John 3:16; John 15:13). Some Christians have been called from the beginning, and will always be called, to give this greatest testimony of love to all, especially to persecutors. Martyrdom makes the disciple like his Master. [...] Therefore, the Church considers it the highest gift and supreme test of love. And although it is given to few, all must be prepared to confess Christ before men and to follow him along the way of the Cross amidst the persecutions which the Church never lacks.

"Likewise the Church's holiness is fostered [...] by the manifold counsels which the Lord proposes to His disciples in the Gospel" (Vatican II, "Lumen Gentium", 42).

The Liturgy of the Church sums up the asceticism and theology of martyrdom in the preface for Christian martyrs: "Your holy martyr followed the example of Christ, and gave his life for the glory of Your name. His death reveals Your power shining through our human weakness. You choose the weak and make them strong in bearing witness to You."

Like Jesus, Stephen dies commending his soul to God and praying for his persecutors. At this point St. Luke brings in Saul who cooperates in the proceedings by watching the executioners' clothes; Saul will soon experience the benefits of Stephen's intercession. "If Stephen had not prayed to God, the Church would not have had Paul" (St. Augustine, "Sermons", 315, 7).

Stephen has died, but his example and teaching continue to speak across the world.

Second Reading:

From: Revelation 22:12-14, 16-17, 20

The Visions Come to an End
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[12] "Behold, I am coming soon, bringing my recompense, to repay everyone for what he has done. [13] I am the Alpha and the Omega, the first and the last, the beginning and the end."

[14] Blessed are those who wash their robes, that they may have the right to the tree of life and that they may enter the city by the gates.

[16] "I Jesus have sent my angel to you with this testimony for the churches. I am the root and the offspring of David, the bright morning star."

Prayer of the Spirit and the Bride. Words of Warning and Farewell
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[17] The Spirit and the Bride say, "Come. " And let him who hears say, "Come." And let him who is thirsty come, let him who desires take the water of life without price.

[20] He who testifies to these things says, "Surely I am coming soon." Amen. Come, Lord Jesus!

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Commentary:

10-15. Unlike other revelations (cf. Rev 10:4; Dan 8:26), God makes it plain that he wants everyone to know the things St John has just written; Christians needed to be consoled and strengthened in the trials that lay ahead. They must keep pressing on, for the end is near (v. 11); these words are somewhat ironic, ridiculing as they do those who are bent on continuing to live a depraved life, unwilling to admit their sin and unwilling to mend their ways in time. The passage makes it quite clear that there will be a judgment made by Christ when he comes again; when he exercises this judicial authority which belongs to God alone, he appears with divine attributes (cf. note on Rev 1:8). The message contained in these verses should be reassuring for the Christian. As St Teresa of Avila says, "May His Majesty be pleased to grant us to experience this before he takes us from this life, for it will be a great thing at the hour of death to realize that we shall be judged by One whom we have loved above all things. Once our debts have been paid we shall be able to walk in safety. We shall not be going into a foreign land, but into our own country , for it belongs to him whom we have loved so truly and who himself loves us" (Way of Perfection, 40).

The robes washed in the blood of the Lamb (cf. note on Rev 7:14) are a reference to the fact that the righteous have been cleansed by having applied to them the merits of the passion, death and resurrection of Christ.

16. In a formal, solemn manner Jesus Christ addresses believers and confirms the genuineness of the prophetic content of the book. This marks the start of the epilogue, which records the testimony of the Church (v. 17) and the writer (vv. 18-19) and once again, before the words of farewell, Christ's own confirmation (v. 20).

The titles applied to Jesus focus on his Hebrew and Davidic ancestry, without which he could not be the Messiah. Instead of the word "root", other passages speak of his being a young, vigorous shoot which grows out of the ancient trunk of Jesse (cf. Is 11:1). The morning star is another metaphor designating the Messiah (cf. Num 24:17).

17. The Bride is the Church who, in reply to Christ's promise (cf. 22:12), ardently desires and prays for his coming. The prayer of the Church is inspired by the Holy Spirit, the voices of both Church and Spirit fusing in a single cry. Every Christian is invited to join in this prayer and discover in the Church the gift of the Spirit, symbolized by the water of life (cf. 21:6); this gift allows the Christian to taste in anticipation the good things of the Kingdom. The language of this verse reminds us of the liturgical dimension of the Church with its prayer and celebration of the sacraments.

20. Christ himself replies to the supplication of the Church and the Spirit: "I am coming soon." This idea occurs seven times in the course of the book (cf. 2:16; 3:11; 16:15; 22:7, 12, 17, 20), showing that this is a promise which will certainly be kept. On the basis of this passage, John Paul II makes this exhortation: "Therefore, let Christ be your sure point of reference, let him be the basis of a confidence which knows no vacillation. Let the passionate invocation of the Church, "Come, Lord Jesus!" become the spontaneous sigh of your heart, a heart never content with the present because it always tends towards the 'not yet' of promised fulfillment" (Homily, 18 May 1980).

This invocation--"Come, Lord Jesus"--was so often on the lips and in the hearts of the first Christians that it was even expressed in Aramaic, the language which Jesus and the Apostles spoke: "Marana-tha" (cf. 1 Cor 16:22; Didache, 10, 6). Today, translated into the vernacular, it is used as an acclamation at Mass, after the elevation. And so "the earthly liturgy harmonizes with that of heaven. And now, as in every Mass, there reaches our heart, which is so much in need of consolation, that reassuring reply: "He who testifies to these things says, 'Surely I am coming soon [...].'

"Strengthened by this certainty, let us set out again along the ways of the earth, feeling greater unity and solidarity with one another, and at the same time bearing in our heart the desire that has become more eager to make known to our brothers and sisters, still enveloped by the clouds of doubt and depression, the 'joyful proclamation' that there has risen over the horizon of their lives 'the bright morning star' (Rev 22:16), the Redeemer of man, Christ the Lord" (John Paul II, Homily, 18 May 1980).

Gospel Reading:

From: John 17:20-26

The Priestly Prayer of Jesus (Continuation)
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(Jesus lifted His eyes to Heaven and said,) [20] "I do not pray for these (My disciples) only, but also for those who believe in Me through their word, [21] that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in us, so that the world may believe that Thou hast sent Me. [22] The glory which Thou hast given Me I have given to them, that they may be one even as we are one, [23] I in them and Thou in Me, that they may become perfectly one, so that the world may know that Thou hast sent Me and hast loved them even as Thou hast loved Me. [24] Father, I desire that they also, whom Thou hast given Me, may be with Me where I am, to behold My glory which Thou hast given Me in Thy love for Me before the foundation of the world. [25] O righteous Father, the world has not known Thee, but I have known Thee; and these know that Thou hast sent Me. [26] I made known to them Thy name, and I will make it known, that the love with which Thou hast loved Me may be in them, and I in them."

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Commentary:

20-23. Since it is Christ who is praying for the Church His prayer is infallibly effective, and therefore there will always be only one true Church of Jesus Christ. Unity is therefore an essential property of the Church. "We believe that the Church founded by Jesus Christ and for which He prayed is indefectibly one in faith, in worship and in the bond of hierarchical communion" (St Paul VI, "Creed of the People of God", 21). Moreover, Christ's prayer also indicates what the basis of the Church's unity will be and what effects will follow from it.

The source from which the unity of the Church flows is the intimate unity of the Three Divine Persons among whom there is mutual love and self-giving. "The Lord Jesus, when praying to the Father `that they may all be one...even as we are one' (John 17:21-22), has opened up new horizons closed to human reason by implying that there is a certain parallel between the union existing among the Divine Persons and the union of the sons of God in truth and love. It follows, then, that if man is the only creature on earth that God has wanted for its own sake, man can fully discover his true self only in a sincere giving of himself" (Vatican II, "Gaudium Et Spes", 24). The unity of the Church is also grounded on the union of the faithful with Jesus Christ and through Him with the Father (verse 23). Thus, the fullness of unity--"consummati in unum"--is attained through the supernatural grace which comes to us from Christ (cf. John 15:5).

The fruits of the unity of the Church are, on the one hand, the world believing in Christ and in His divine mission (verses 21, 23); and, on the other hand, Christians themselves and all men recognizing God's special love for His faithful, a love which is a reflection of the love of the Three Divine Persons for each other. And so, Jesus' prayer embraces all mankind, for all are invited to be friends of God (cf. 1 Timothy 2:4). "Thou hast loved them even as Thou hast loved Me": this, according to St. Thomas Aquinas, "does not mean strict equality of love but similarity and like-motivation. It is as if He were saying: the love with which You have loved Me is the reason and the cause of Your loving them, for, precisely because You love men do You love those who love Me" ("Commentary on St. John, in loc."). Besides noting this theological explanation, we should also ponder on how expressively Christ describes His ardent love for men. The entire discourse of the Last Supper gives us a glimpse of the depth of Jesus' feelings—which infinitely exceeds anything we are capable of experiencing. Once again all we can do is bow down before the mystery of God-made-man.

20. Christ prays for the Church, for all those who, over the course of centuries, will believe in Him through the preaching of the Apostles. "That divine mission, which was committed by Christ to the Apostles, is destined to last until the end of the world (cf. Matthew 28:20), since the Gospel, which they were charged to hand on, is, for the Church, the principle of all its life for all time. For that very reason the Apostles were careful to appoint successors in this hierarchically constituted society" (Vatican II, "Lumen Gentium", 20).

The apostolic origin and basis of the Church is what is termed its "apostolicity", a special characteristic of the Church which we confess in the Creed. Apostolicity consists in the Pope and the Bishops being successors of Peter and the Apostles, holding the authority of the Apostles and proclaiming the same teaching as they did. "The sacred synod teaches that the bishops have by divine institution taken the place of the Apostles as pastors of the Church, in such wise that whoever listens to them is listening to Christ and whoever despises them despises Christ and Him who sent Christ (cf. Luke 10:15)" (Vatican II, "Lumen Gentium", 20).

21. Union of Christians with Christ begets unity among themselves. This unity of the Church ultimately redounds to the benefit of all mankind, because since the Church is one and unique, she is seen as a sign raised up for the nations to see, inviting all to believe in Christ as sent by God come to save all men. The Church carries on this mission of salvation through its union with Christ, calling all mankind to join the Church and by so doing to share in union with Christ and the Father.

The Second Vatican Council, speaking of the principles of ecumenism, links the Church's unity with her universality: "Almost everyone, though in different ways, longs for the one visible Church of God, a Church truly universal and sent forth to the whole world that the world may be converted to the Gospel and so be saved, to the glory of God" ("Unitatis Redintegratio", 1). This universality is another characteristic of the Church, technically described as "catholicity". "For many centuries now the Church has been spread throughout the world, and it numbers persons of all races and walks of life. But the universality of the Church does not depend on its geographical distribution, even though this is a visible sign and of motive of credibility. The Church was catholic already at Pentecost: it was born catholic from the wounded heart of Jesus, as a fire which the Holy Spirit enkindled.

"In the second century the Christians called the Church catholic in order to distinguish it from sects, which, using the name of Christ, were betraying His doctrine in one way or another. `We call it catholic', writes St. Cyril, `not only because it is spread throughout the world, from one extreme to the other, but because in a universal way and without defect it teaches all the dogmas which men ought to know, of both the visible and the invisible, the celestial and the earthly. Likewise because it draws to true worship all types of men, governors and citizens, the learned and the ignorant. And finally, because it cures and heals all kinds of sins, whether of the soul or of the body, possessing in addition--by whatever name it may be called--all the forms of virtue, in deeds and in words and in every kind of spiritual life' ("Catechesis", 18, 23)" (St J. Escriva, "In Love with the Church", 9).

Every Christian should have the same desire for this unity as Jesus Christ expresses in His prayer to the Father. "A privileged instrument for participation in pursuit of the unity of all Christians is prayer. Jesus Christ Himself left us His final wish for unity through prayer to the Father: `that they also may be in us, so that the world may believe that Thou hast sent Me' (John 17:21).

"Also the Second Vatican Council strongly recommended to us prayer for the unity of Christians, defining it `the soul of the whole ecumenical movement' ("Unitatis Redintegratio", 8). As the soul to the body, so prayer gives life, consistency, spirit, and finality to the ecumenical movement.

"Prayer puts us, first and foremost, before the Lord, purifies us in intentions, in sentiments, in our heart, and produces that `interior conversion', without which there is no real ecumenism. (cf. "Unitatis Redintegratio", 7).

"Prayer, furthermore, reminds us that unity, ultimately, is a gift from God, a gift for which we must ask and for which we must prepare in order that we may be granted it" (St John Paul II, "General Audience", 17 January 1979).

22-23. Jesus possess glory, a manifestation of divinity, because He is God, equal to the Father (cf. note on John 17:1-5). When He says that He is giving His disciples this glory, He is indicating that through grace He makes us partakers of the divine nature (2 Peter 1:4). Glory and justification by grace are very closely united, as we can see from Sacred Scripture: "Those whom He predestined He also called, and those whom He called He also justified, and those whom He justified He also glorified" (Romans 8:30). The change grace works in Christians makes us ever more like Christ, who is the likeness of the Father (cf. 2 Corinthians 4:4; Hebrews 1:2-3): by communicating His glory Christ joins the faithful to God by giving them a share in supernatural life, which is the source of the holiness of Christians and of the Church: "Now we can understand better how [...] one of the principal aspects of her holiness is that unity centered on the mystery of the one and triune God. `There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism; one God and Father of us all, who is above all and through all and in all' (Ephesians 4:4-6)" (St J. Escriva, "In Love with the Church", 5).

24. Jesus concludes His prayer by asking that all Christians attain the blessedness of Heaven. The word He uses, "I desire", not "I pray", indicates that He is asking for the most important thing of all, for what His Father wants--that all may be saved and come to a knowledge of the truth (cf. 1 Timothy 2:4): which is essentially the mission of the Church--the salvation of souls.

As long as we are on earth we share in God's life through knowledge (faith) and love (charity); but only in Heaven will we attain the fullness of this supernatural life, when we see God as He is (cf. 1 John 3:2), face to face (cf. 1 Corinthians 13:9-12). Therefore, the Church has her sights fixed on eternity, she is eschatological: that is, by having in this world all the resources necessary for teaching God's truth, for rendering Him true worship and communicating the life of grace, she keeps alive people's hope of attaining the fullness of eternal life: "The Church, to which we are all called in Christ Jesus, and in which by the grace of God we acquire holiness, will receive its perfection only in the glory of Heaven, when will come the time of the renewal of all things (Acts 3:21). At that time, together with the human race, the universe itself, which is so closely related to man and which attains its destiny through him, will be perfectly reestablished in Christ (cf. Ephesians 1:10; Colossians 1:20; 2 Peter 3:10-13)" (Vatican II, "Lumen Gentium", 48).

25-26. God's revelation of Himself through Christ causes us to begin to share in the divine life, a sharing which will reach its climax in Heaven: "God alone can give us right and full knowledge of this reality by revealing Himself as Father, Son and Holy Spirit, in whose eternal life we are by grace called to share, here below in the obscurity of faith and after death in eternal light" (St Paul VI, "Creed of the People of God").

Christ has revealed to us all we need to know in order to participate in the mutual love of the Divine Persons--primarily, the mystery of who He is and what His mission is and, with that, the mystery of God Himself ("I made known to them Thy name"), thus fulfilling what He had announced: "No one knows the Father except the Son and any one to whom the Son chooses to reveal Him" (Matthew 11:27).

Christ continues to make known His Father's love, by means of the Church, in which He is always present: "I am with you always, to the close of the age" (Matthew 28:20).

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