Raymond Brown calls the prayer that ends Jesus farewell speech “one of the most majestic moments” in the Fourth Gospel, wondering whether it might have come from the same source within the Johannine Church as the Prologue. (p.744-5 Gospel According to John, vol. 2, Anchor Bible, Doubleday). Because the prayer evokes such a strong Easter sensibility, some imagine it might have been part of the disciple's experience of Jesus during the forty days before the Ascension. But the church offers this prayer* to share with one another in this time of dazzling darkness between the Ascension and Pentecost. On behalf of the disciples Jesus asks for union with the Divine and with one another, for a radical indwelling of God in us, and for our glorification, and that “they may be one as we are one” (vs.11). Because of this, Bruno Barnhardt calls the prayer “the consecration of the new temple.” That is, we are the new temple - you and I together - the ragged, distractable, well-meaning but hopelessly flawed people of the body of Christ.

The meditation prompts this week asks you consider surrendering in dark faith toward a deeper conversion, to a vocation to holiness (meditation one) a humble asking to be “fit for love” (meditation two). Thus purified, the last, most dangerous conversion, opens the heart toward universal love (meditation three).

from me to you within the dazzling darkness,
Suzanne

*The prayer is divided into three parts for the three liturgical cycles:
Year A John 17:1-11
Year B John 17: 6-19
Year C John 17: 20-26

But do read the whole prayer (chapter 17) for your personal meditation!

              “I am the one who makes you to love;
             I am the one who makes you to long;
             I am the one, the endless fulfilling
             of all true desires.”
                                  -Julian of Norwich.

The 7^th Sunday of Easter is the imposed pause, the anticipation of the promise, the flash of insight before the work of Pentecost begins. The church, not quite ready to be church, is asked to go deeper into love these ten days of Ascensiontide. We're asked to practice loving in dark faith, without the bodily presence of the Resurrected Christ.

Like Mary Magdalene on the first day of the week, on your personal pilgrimage toward union with the divine you go to the empty place expecting nothing but finding everything. Within the Dark Night of the Soul, you ache for your loss only to experience love's consummation. You grope your way, as John of the Cross writes, “with no other light than the one burning in my heart” toward that open, sunlit field “leaving my cares forgotten among the lilies” in union with God. Easter is the wedding feast, and Ascension the nuptial chamber.

The soul's practice in Ascensiontide is surrendering in dark faith to a deeper conversion, to a vocation to holiness. The Gospel text for Sunday, the “high priestly prayer” sets us up for the experience itself when it comes. In the personal journey of faith, when the dark night of the soul envelopes you, when you experience the crucifying abandonment of God, the link to this text, the habit of remembering the indwelling begged for in Jesus' prayer offers the key to the treasure of darkness. As you integrate this darkness you find the indwelling accomplished.

Ascensiontide is the most liminal time of the church year. Here you learn the the skill of loving God and uniting in community at a time of ambiguity and uncertainty and waiting.

This is such a crucial insight! This annual observance in this most liminal time of the church year invites you to practice learning the skill of loving God and uniting in community at a time of ambiguity, uncertainty, and waiting. This practice of the soul's work in Ascensiontide now, may mean later the difference between abandoning God just at the moment of integration, or embracing the unitive life.

Have a glorious meditation this Ascensiontide !
Suzanne