Easter 7B (John 17:6-19)

​In the Eucharistic prayer, sanctification is invoked twice. Initially, we beseech the consecration of the bread and wine, followed by a plea for our own sanctification. What does this process of sanctification entail? It is not a mystical phenomenon but rather signifies a sacred separation. Specifically, during the Eucharist, the bread and wine are set apart to symbolize the body and blood of Christ, paralleling our own consecration to embody the body of Christ.

This concept of sanctification aligns with Jesus' discourse in today’s gospel reading. He implores, “Sanctify them in truth (aletheia ἀληθείᾳ in Greek, literally meaning unforgetfulness or awakening)” (John 17:17), affirming, “I sanctify myself.” In other words, he prays that we are to be set apart in  truth as he is set apart for the kingdom of God. That we are set apart or sanctified can be expressed as follows: “In truth, we’re in the world but not of the world.” This notion encapsulates Jesus’ prayer in the lesson.

What are the implications of “In truth, we’re in the world but not of the world.”? It does NOT imply exclusive possession of truth by Christians or a constant vigilance against secularism due to our non-belonging to the world. Rather, it prompts thoughtful reflection: “What defines the world we inhabit but are distinct from? How do we transcend our worldly attachments? What truth does Jesus allude to?”

Let’s delve into the first two inquiries. What defines the world? This question, pondered by philosophers, theologians, and others, merits a cognitive exploration of our perception. Consider the schematic depiction, world 1, illustrating our conventional understanding of our relationship with the world. We physically inhabit it; our bodies are enmeshed within its fabric, presenting an ostensibly objective reality.

Now, examine world 2, representing how we comprehend the external world. Although it exists beyond our physical selves, we interpret it through sensory experiences — sight, sound, smell, taste, touch. We construct our understanding through sensory data and neural processing, resulting in individualized perceptions. This multiplicity of perspectives elucidates why identical stimuli yield divergent interpretations.

World 1 and world 2 delineate distinct frameworks for comprehending reality. While world 1 embodies a commonplace perception of reality, world 2 necessitates metacognitive awareness. We assimilate external stimuli and construct a personal narrative, fostering a kaleidoscope of identities within our singular existence.

Beyond these realms lies world 3 — the kingdom of God or divine presence. The key to being in this world 3 is to have a keen awareness, unforgetting, awakening, truth, aletheia, transcending the multiplicity of selves engendered in world 2. This is a radical change of how we think of the world and ourselves that leads to the presence of God in which we pause creating a world of our own. We return to the creation story in Genesis when God begins to create. There’s no “thing,” but the presence of God, the kingdom of God.

When we live in this world 3, we’re neither of world 1 nor world 2. In our practice of unforgetting or stilling prayer, we are truly sanctified. This is the world of God that we’re bringing to the world of suffering. In doing so, we become peace, compassion, and grace. May God nurture the flourishing of your world 3!