The 7th Sunday of Easter concludes the Easter season, focusing on the period after Christ's Ascension and before Pentecost, emphasizing the disciples' prayerful waiting for the Holy Spirit and the Church's mission.
The 7th Sunday of Easter marks the profound conclusion of the fifty-day Easter season, occurring after Christ's Ascension into heaven and immediately preceding the Feast of Pentecost. In the church calendar, it serves as a critical bridge, drawing attention to the nine days (a novena) that the Apostles and Mary spent in prayer, awaiting the promised Holy Spirit, thereby modeling the Church's continuous need for divine guidance and empowerment. This period in salvation history highlights the transition from Christ's earthly presence to the era of the Holy Spirit, preparing the faithful for their mission to evangelize the world, and underscoring the foundational role of prayer and anticipation in receiving God's grace for the Church's ongoing work.
The Seventh Sunday of Easter, often referred to as the Sunday after the Ascension, holds a unique and poignant place within the Roman Catholic liturgical calendar. It serves as the penultimate Sunday of the glorious fifty-day Easter season, acting as a crucial bridge between two pivotal events in salvation history: Christ's triumphant Ascension into heaven and the outpouring of the Holy Spirit at Pentecost. This particular Sunday encapsulates a period of profound anticipation and prayer for the Church, mirroring the experience of the Apostles and the Blessed Virgin Mary who, after witnessing their Lord ascend, gathered in fervent prayer in the Upper Room. It is a time for the faithful to reflect on the completed work of Christ, His return to the Father, and the imminent arrival of the Paraclete, who will empower the Church for its universal mission.
Historically, the celebration of the Easter season itself dates back to the earliest days of Christianity, evolving into the fifty-day period we recognize today. The Feast of the Ascension, commemorating Christ's bodily return to the Father, was observed from ancient times, often forty days after Easter. The subsequent period, the nine days leading up to Pentecost, naturally became a time of intense prayer, known as a novena, inspired directly by the account in the Acts of the Apostles (Acts 1:12-14) where the disciples "all with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus." In many regions, the Ascension is celebrated as a Holy Day of Obligation on the Thursday of the Sixth Week of Easter. However, in some ecclesiastical provinces, particularly within the United States, the solemnity of the Ascension is transferred to the Seventh Sunday of Easter, ensuring greater participation by the faithful and emphasizing its integral connection to the broader Paschal mystery and the anticipation of Pentecost. This adaptation underscores the flexible yet consistent nature of the Church's liturgical tradition, aiming to foster deeper engagement with the mysteries of faith.
The theological meaning of the Seventh Sunday of Easter is deeply rooted in the spiritual state of the nascent Church immediately following Christ's visible departure. The readings for this Sunday, particularly the Gospel, often draw from Christ's High Priestly Prayer in John 17, where Jesus prays for His disciples and for all who will believe through their word. This prayer is profoundly significant, as it reveals Christ's concern for the unity, sanctification, and protection of His followers in a world that would oppose them. It highlights that even after His physical absence, Christ continues to intercede for His Church before the Father. The period of waiting, therefore, is not one of idleness or despair, but of active, hopeful prayer, trusting in Christ's ongoing advocacy and the Father's promise of the Holy Spirit. This mirrors the Church's constant need for divine grace and guidance as it navigates its pilgrim journey through history.
This Sunday serves as a crucial theological bridge, connecting the earthly ministry and redemptive work of Christ with the beginning of the Church's mission under the guidance of the Holy Spirit. With Christ ascended to the right hand of the Father, the faithful are invited to lift their gaze heavenward, recognizing that their ultimate home is not of this world. The Ascension is not merely a departure but an elevation of human nature to divine glory, with Christ paving the way for humanity's participation in His heavenly life. The period between Ascension and Pentecost underscores that while Christ is no longer physically present, His presence is made manifest through the Church, which is His Mystical Body, animated and guided by the Holy Spirit. This understanding reinforces the reality that the Church's mission is not a human endeavor alone, but a divine one, sustained by the very life of God.
Furthermore, the Seventh Sunday of Easter is a powerful reminder of the Church's call to unity and evangelization. Christ's prayer for unity in John 17 is a cornerstone of this feast, urging believers to strive for the oneness that reflects the unity of the Father and the Son. This unity is not merely organizational but spiritual, a participation in the divine life itself, which enables the Church to be a credible witness to the world. The imminent descent of the Holy Spirit at Pentecost is precisely for the purpose of empowering this witness, equipping the Apostles and all believers with the courage, wisdom, and diverse gifts necessary to proclaim the Gospel to the ends of the earth. Thus, this Sunday is a period of intense spiritual preparation, a final tuning of the soul before the mighty wind and fire of Pentecost ignite the Church's evangelizing fervor. It is a time to reflect on our own readiness to receive the Holy Spirit more fully and to be instruments of Christ's peace and truth in the world.
In contemporary Catholic life, the Seventh Sunday of Easter continues to serve as a vital transition point, inviting the faithful to deepen their spiritual lives in anticipation of Pentecost. It encourages a renewed commitment to prayer, particularly communal prayer, following the example of the early Church. It also calls for a profound reflection on the meaning of Christ's Ascension â not as abandonment, but as the opening of the way to heaven and the promise of His continued presence through the Holy Spirit. As the Church prepares to celebrate the birthday of its mission, this Sunday reminds us that we are not orphans but children of God, entrusted with the ongoing work of salvation, empowered by the Spirit who makes Christ truly present in the world. It is a time to embrace the call to holiness, unity, and mission, ensuring that when Pentecost arrives, we are ready to be set ablaze with divine love and carry the light of Christ to every corner of creation.
The air in Jerusalem still hummed with the echoes of a wondrous departure. Forty days had passed since the Resurrection, and now, the Risen Lord had ascended into the heavens, vanishing from their sight on the Mount of Olives. A profound quiet settled upon the disciplesâa quiet filled with both awe and a lingering uncertainty. Yet, woven through this silence was a thread of unwavering faith, for He had given them a command.
They gathered, as He had instructed, in the Upper Room, that sacred space where He had shared His last supper, where He had breathed His peace upon them after His rising. There were the Eleven, their hearts still burning with the recent vision of His glory. But also, a faithful company of women, among them Mary Magdalene, and most profoundly, His own Mother, Mary. Her presence was a beacon of serenity, a quiet strength that anchored their wavering spirits. They were a community, bound by shared experience and a common hope, yet acutely aware of the vastness of the task before them and the absence of their visible Lord.
A strange mixture of emotions filled that room. Grief for His physical absence mingled with an unshakeable belief in His promises. They remembered His final words: âI am sending the promise of my Father upon you; but stay in the city until you are clothed with power from on high.â (Luke 24:49) What did this âpowerâ truly entail? How would it come? They did not know, but they trusted. Their obedience was absolute, their faith a testament to their transformation.
And so, they waited. Not passively, but actively, with one accord, they devoted themselves to prayer (Acts 1:14). Day after day, for nine days, the sounds of their supplications, their hymns, their whispered hopes and fears, filled that sacred space. Each morning brought renewed expectation; each evening, a deepening resolve. Mary, the Mother of Jesus, was their quiet anchor, her gaze serene, her heart undoubtedly recollecting every word her Son had ever spoken. She, who had pondered all these things in her heart, now led them in silent, steadfast expectation. Her unwavering faith, her profound understanding of God's plan, was a living testament to them, a steady flame in the lingering twilight before the dawn of Pentecost.
This period, this sacred novena, became the very crucible of the Church. It was not a time of frantic activity or human strategizing, but of profound dependence on God. It was a demonstration of their character: utterly reliant on divine promise, united in purpose, and persevering in communion. They were learning, through waiting, that the Churchâs strength would not come from human ingenuity, but from the Spirit of God alone. Their patient vigil was a profound act of faith, a collective yearning for the promised Advocate.
The Seventh Sunday of Easter echoes this holy vigil. It calls us to join that Upper Room, not just in memory, but in spirit. It reminds us that before the great outpouring of the Holy Spirit, there must be a profound emptying of self, a unified prayer, and a patient, hopeful waiting for the fire from on high. It reveals the very heart of the Church: a community born of prayer, sustained by divine promise, and ever expectant of the Holy Spiritâs transforming power, ready to be sent forth to evangelize the world.
May 28, 2017
Friends, the Gospel for the Seventh Sunday of Easter (Year A) is John 17:1-11, and it is part of Jesusâ great High Priestly Prayer. This prayer is a summing up of his mission and a sending out of his disciples. The mission of the Church is to carry on what Jesus started, and the manner of its being is to be a communion, a family, a fellowship of love.
Now, a very common interpretation of Jesusâ prayer for unity in John 17 is that it is a plea for the unity of the churches. How often have we heard ecumenists cite this passage, arguing that if Jesus wanted us to be one, we should overcome our divisions and come together? I have no doubt that John 17 does indeed speak to the ecumenical project, but I think its primary reference is not to the unity of the churches. The word that Jesus uses in this passage for unity is *henosis*, and it speaks of a perichoretic unity, that is, a unity in distinction, like the unity of the persons of the Trinity. Jesus is not talking about a unity that would be achieved by a blurring of distinctions or by a watering down of doctrine, but rather a unity achieved by the sharing of a common life.
In the ancient world, the Greeks and Romans had two ways of describing the human person. The Greeks spoke of the *anthropos*, the human being as an individual, a rational soul in a body. The Romans spoke of the *persona*, the mask that an actor wears, the role that one plays in society. But the Christian understanding of the human person is neither of these. We are not just individuals, nor are we just social roles. We are persons, that is, beings who are constituted by relationships. We are created in the image and likeness of God, who is a Trinity of persons, a communion of love. Therefore, we are made for communion, for relationship, for love.
This is why Jesus prays for unity, not as a blurring of distinctions, but as a sharing of a common life. The unity of the Church is not a unity of sameness, but a unity of differences, a unity of persons who are distinct but who are bound together by love. This is the unity of the Trinity, and this is the unity that Jesus prays for his disciples. The Church is meant to be a communion of persons, a family of God, a fellowship of love.
This is why the Church is called the Body of Christ. Just as the human body is made up of many different parts, each with its own function, but all working together in unity, so too the Church is made up of many different members, each with his or her own gifts and talents, but all working together in unity. The diversity of gifts is not a threat to unity, but rather a source of richness and strength.
This is why the Church is called the Bride of Christ. Just as a husband and wife are two distinct persons, but they become one flesh in marriage, so too Christ and the Church are two distinct realities, but they become one in love. The Church is not just a collection of individuals, but a communion of persons who are united to Christ in love.
This is why the Church is called the People of God. Just as the people of Israel were chosen by God to be his own special people, so too the Church is chosen by God to be his own special people. The Church is not just a human organization, but a divine institution, a people set apart for God.
So, when Jesus prays for unity, he is not praying for a blurring of distinctions or a watering down of doctrine. He is praying for a unity of persons who are distinct but who are bound together by love. This is the unity of the Trinity, and this is the unity that Jesus prays for his disciples. The Church is meant to be a communion of persons, a family of God, a fellowship of love.
This is why the Church is called the Body of Christ, the Bride of Christ, and the People of God. These are all images that speak of a communion of persons who are united to Christ in love. This is the mission of the Church: to carry on what Jesus started, and the manner of its being is to be a communion, a family, a fellowship of love. When we live out this mission, we become a sign and instrument of Godâs love in the world, and we bear witness to the unity that is possible through Christ.
The widespread observance of the Novena to the Holy Spirit, a nine-day period of prayer to prepare for the Solemnity of Pentecost.
This novena is prayed during the nine days between the Solemnity of the Ascension and the Solemnity of Pentecost, a period which the 7th Sunday of Easter falls within, mirroring the Apostles' and Mary's prayerful waiting for the Holy Spirit in the Upper Room as described in Acts 1:12-14.
The celebration of the Solemnity of the Ascension of the Lord on this Sunday, rather than its traditional Thursday observance.
This transfer occurs in many ecclesiastical provinces to enable greater participation of the faithful in this Holy Day of Obligation, ensuring the significance of Christ's Ascension is widely observed within the Easter season.