Saturday C of the seventh week of Easter

Jesus says that they should all be one (Jn 17:20-26)
Jesus speaks of our unity with one another and our unity with God.

Do you also know people who no longer read the newspaper, don’t watch the news, or avoid people? They say they want to be at peace with everyone. We also know people who are broken within themselves. It is said that when even two people come together, they have difficulty creating unity among themselves. Let us remember those who divorce. And what about when three people get together? What if a teenage son or daughter speaks up and speaks his or her mind? Isn’t that why there are disagreements in our family? The turmoil? What is the atmosphere like in your workplace, among your neighbors, and your siblings? Is there peace and unity?
We hear not only in politics about parties, movements, coalitions, opposition… What is it causing among us?

The words of the prayer of the Lord Jesus do not lose their meaning today: “Holy Father, I pray not only for them but also for those who through their word will believe in me, that they may all be one, as you, Father, are in me and I in you, that they also may be in us, so that the world may believe that you have sent me” (Jn 17:20-21). The Lord Jesus does not utter these words of prayer for the unity of divided Christians based on a prophetic vision, but Jesus prays for the unity of his disciples; he does not ask only for their agreement among themselves, but he asks for their accordance with and in the Father and the Son. This explains to us that this is something that cannot be done without God’s contribution. In Jesus’ prayer, we understand that only when Christians are united in the Holy Trinity can they witness anything to the world. This petition of Jesus is considered one of the essential petitions of the Lord Jesus from the closing prayer in the Upper Room. Rightly so, of course, but it must be read and received in its entirety as the Lord Jesus said it. That is, with the words, “Go ye into all the world and preach the gospel to every creature” (Mk. 1615), and also in conjunction with the terms, “… and baptize them in the name of the Father, and of the Son, and the Holy Ghost” (Mt. 28:19). This alone characterizes the fundamental role of the Apostles and the Church.

However, the text can be used to strengthen unity. The unity of the Church cannot be so understood that it has to be skillfully created. The agreement is, after all, in Christ. In the parable of the vine and the branches, we see that this is the unity to which we claim. This unity needs to be nurtured. So it is in the invisible plane. And what about in the visible? The Pastoral Constitution of the Second Vatican Council on the Church in the contemporary world addresses itself not only to the sons and daughters of the Church but also to all who call on the name of Christ and to all people in general until there is one fold and one shepherd. From the time of the apostles until today, we know that there have been divisions among us who have believed in Christ, God, and our Lord. In 1054, the Church was torn in two: the Western, so-called Roman, and the Eastern Churches, which had authority over Carihrad. Yes, there were many outrages. Wars were even fought and therefore murdered, in the name of faith, in the name of God. Such behavior has undoubtedly caused much anger and loss of credibility. The words of Jesus were not remembered: “… that they all may be one, as thou, Father, art in me, and I in thee, that they also may be in us, that the world may believe that thou hast sent me” (Jn. 17:20-21). Jesus betrayed himself. Our disunity, divisions, delusions, and quarrels have cast a dark shadow on the faith Jesus gave us.
Some of us may well ask: How do we understand the unity of the Church in its natural earthly dimension? We know from the Acts of the Apostles (cf. 2:42) how the early believers lived in Jerusalem. They lived in a unity that bore the marks of faith, love, and service. Similarly, today, the Church, the Council, and the Holy Father teach that we must build unity in the threefold union of unity, the confession of faith, the sacraments, and the one hierarchy. Agreement understood in this way does not mean being the same in everything. Within the boundaries of unity, diversity is possible and allowed, such as diversity in teaching, forms of liturgy and devotion, theology, ecclesiastical laws, types of involvement in society, or service in the community. Otherwise, the Church could not unite all people, races, families, cultures, languages, mentalities, and different forms of life. Otherwise, the Church would remain poor, deprived of the great wealth of cultural values.
We know that there are values that we all accept, which are summed up in the Creed. We have lovely freedom of reason and will in the Church. If we respect and love one another, we can have a different perspective and look at things critically. This makes it possible to gain a more transparent and better view of things, events, and people. More viable paths will emerge in such an attitude, allowing all to know the proper way to the goal. The variety and magnitude of perspectives converge in perfect harmony. When matters of importance are at stake, much greater unity of opinion is needed. Let us not ask for an agreement in cases where a man can exercise his fundamental human rights. It is necessary to respect ideas, hold discussions, and seek harmony, unity, and truth. We know that many things can be solved when we respect each other and are all about truth and justice within a framework of tolerance. Ignorance, stupidity, primitiveness, and bigotry are the greatest killers of unity. To accept that which is not the truth, even if many and long convinced of it, would be wrong and irresponsible. Therefore, whoever wants to build unity must build on fact, maintain tolerance and be open to accepting all-new values that will help to solve the problem.

We know that the Church is worldwide. That is why it was wrong to force, for example, the Latin liturgy on Asian peoples or African peoples. It is behind us now. Enculturation needs to be correctly understood. Respect the culture of a people, their history, their language… The same in dealing with ecumenism. A superficial view is not enough. It is necessary to solve problems not to forget the tradition and the legal background when examining when and under what circumstances things and events occurred.
Politics is also a topical issue. Voices are heard that the cleric should not meddle in politics. What is politics? Yes, a Roman Catholic priest and even a bishop must not be an MP, as was the case in the past. We know that the Church has two thousand years of experience. But a bishop must not remain silent. A bishop has his point of view, but he can also be wrong. But it is necessary to be able to sit down, speak, and respect his opinions. And not to forget that there is also authority. Is that right when a president’s reputation is taken away? And when politicians slander each other, what does it accomplish? In the Church, even if the bishops are equal among themselves, we know that the Bishop of Rome, the Pope, is first among the bishops. And the bishop not only has to visit Rome “ad limina” once every five years, but in many things, he has to respect the Church Code and the laws of the state where he lives. There may be differences of opinion and position on a matter, but that does not mean they are wrong or incorrect. We know that time will tell best, so caution must be exercised.
After all, something similar can be experienced in a parish. Criticism can be right and good. It will provoke new and better activities, actions, etc. But to criticize? It will not put a hand to the work. It only talks behind your back. He makes excuses and only wants to lick the cream. Calculating people are not good at hanging everything on their noses. Things they don’t understand, they don’t comprehend, and even when they can ask, they remain silent to their detriment and harm.

In unity, we must not forget such values as character, age, experience, etc. The Church has its tradition, its expertise, and its history. If men had founded the Church, they would have buried it by now. However, we know of the promise that the gates of hell will not prevail against it. The Church has had unworthy popes and is just as young and alive today. They already wanted to bury her, and where are those who want to do that today? She has survived and will survive all the “isms.” We need to do today what God, who respects our reason and free will, preaches to us. Untruth, falsehood, meanness, anger, dislike, or sin will not prevail. Truth is only one and unchangeable. And it is truth and love that Jesus points to in today’s Gospel. God is love, and Jesus is the Way, the Truth, and the Life.
Today, we still do not accept many things because they hurt. Time must pass for the wounds to heal and for unity to form. There have been wars between nations, and today they are helping one another. Families have lived in anger, and grandchildren have reconciled them. And today, even those who have persecuted the faith can go to church because Jesus died for all. Therefore, the Church apologizes where-to-whom, but who has apologized to the Church for the millions slaughtered, imprisoned, and persecuted? Some would like an eye for an eye, a tooth for a tooth, but we need to understand what Jesus was saying.

Are we Christians? And what kind of Christians are we? The first Christians talked: Behold how they love each other! Even today, the words of the Lord Jesus are relevant: “Holy Father, I pray not only for them, but also for those who through their word will believe in me, that they may all be one, as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me” (Jn 17:20-21).