Introduction
In most of the United States, today is the celebration of the Solemnity of the Ascension of the Lord (see separate post for those readings). However, the ecclesiastical provinces of Boston, Hartford, New York, Newark, Philadelphia, and Omaha celebrated the Ascension last Thursday; today they celebrate the 7th Sunday of Easter.
1st Reading – Acts 7:55-60
Stephen, filled with the Holy Spirit,
looked up intently to heaven and saw the glory of God
and Jesus standing at the right hand of God,
and Stephen said, “Behold, I see the heavens opened
and the Son of Man standing at the right hand of God.”
But they cried out in a loud voice,
covered their ears, and rushed upon him together.
They threw him out of the city, and began to stone him.
The witnesses laid down their cloaks
at the feet of a young man named Saul.
As they were stoning Stephen, he called out,
“Lord Jesus, receive my spirit.”
Then he fell to his knees and cried out in a loud voice,
“Lord, do not hold this sin against them;”
and when he said this, he fell asleep.
Today’s first reading recounts the martyrdom of Saint Stephen, one of seven men chosen to serve the early Church (Acts 6:5). Regarded as the first Christian martyr, Stephen stands as a powerful example of courage and love for Christ.
This passage vividly reveals the fruit of the Resurrection and Ascension: a Church empowered to bear witness, extend forgiveness, and endure suffering with eyes fixed on the glorified Christ. It serves as a bridge between Easter and Pentecost, portraying a disciple fully transformed by the risen Lord.
Stephen, filled with the Holy Spirit, looked up intently to heaven and saw the glory of God and Jesus standing at the right hand of God, and Stephen said, “Behold, I see the heavens opened and the Son of Man standing at the right hand of God.”
The scene unfolds immediately after Stephen’s bold address to the Sanhedrin (Acts 7:1-53).
In his vision of heaven, Stephen sees exactly what we celebrated on the Feast of the Ascension: While Jesus’ followers carry on his mission on earth, Jesus already reigns victorious in heaven.
But they cried out in a loud voice, covered their ears, and rushed upon him together.
Stephen’s words provoke outrage. If his vision were true, then Jesus was indeed the Messiah, and the council had condemned the Righteous One.
Rather than face this possibility, they hardened their hearts and silenced the voice of truth.
They threw him out of the city, and began to stone him.
According to Levitical law, blasphemy was punished by stoning outside the camp (Leviticus 24:14). The executioners follow this protocol, even as they disregard the deeper justice of God’s law.
The witnesses laid down their cloaks at the feet of a young man named Saul.
The executioners would have removed their outer garments to give themselves freedom of movement.
This detail introduces Saul (later Paul), who consented to Stephen’s death. His presence foreshadows his future transformation from persecutor to apostle.
As they were stoning Stephen, he called out, “Lord Jesus, receive my spirit.”
Stephen echoes Christ’s final words on the cross (Luke 23:46).
Note that he entrusts his spirit not to the Father, but to the risen Lord.
Then he fell to his knees and cried out in a loud voice, “Lord, do not hold this sin against them”; and when he said this, he fell asleep.
Another echo of Jesus’ words from the cross (Luke 23:34), revealing Stephen’s Christ-like mercy.
The phrase “fell asleep” is a Christian euphemism for death, highlighting the hope of resurrection.
Luke is presenting Stephen as the first to fully imitate Jesus in life and in death. His martyrdom embodies the call to take up one’s cross and follow Christ (cf. Luke 9:23).
“In spite of being stoned, [Stephen] 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” (Saint Cyprian, De bono patientiae, 16).
Stephen’s death marks the first Christian martyrdom and the start of persecution in Jerusalem.
The suffering endured by Christians caused many of them to flee. Thus, the persecution became a seed of mission, scattering believers who carried the Gospel to Judea and Samaria — fulfilling Christ’s command to be his witnesses “to the ends of the earth” (Acts 1:8).
2nd Reading – Revelation 22: 12-14, 16-17, 20
I, John, heard a voice saying to me:
“Behold, I am coming soon.
I bring with me the recompense I will give to each
according to his deeds.
I am the Alpha and the Omega, the first and the last,
the beginning and the end.”
Blessed are they who wash their robes
so as to have the right to the tree of life
and enter the city through its gates.
“I, Jesus, sent my angel to give you this testimony for the churches.
I am the root and offspring of David,
the bright morning star.”
The Spirit and the Bride say, “Come.”
Let the hearer say, “Come.”
Let the one who thirsts come forward,
and the one who wants it receive the gift of life-giving water.
The one who gives this testimony says, “Yes, I am coming soon.”
Amen! Come, Lord Jesus!
Today, the last Sunday of the Easter season, we complete our six-week study of Revelation. This passage, taken from the last verses of the book, encapsulates the Church’s longing, confidence, and mission in the time between Christ’s Ascension and his promised return.
I, John, heard a voice saying to me: “Behold, I am coming soon. I bring with me the recompense I will give to each according to his deeds.
The eschatological character of this vision is clear from the start: Jesus will not only come again soon, but when he comes, it will be as a judge.
Notably, judgment is based not only on faith but also on deeds (cf. Romans 2:6, James 2:17), affirming the Catholic understanding of the importance of both faith and works.
I am the Alpha and the Omega, the first and the last, the beginning and the end.”
This is the first of two self-disclosive statements (égó eími, “I am”) in this reading. Here, Christ states that he is three things: Alpha-Omega, first-last, beginning-end.
Each pair forms a literary device that names two extremes to express totality:
- Alpha and Omega are the first and last letters of the Greek alphabet, signifying all possible words.
- First and last encompass the full span of time.
- Beginning and end imply the entirety of action or purpose.
God is the origin and fulfillment of all things — of the world, of history, and of every moment — past, present, and future (Revelation 1:8).
Blessed are they who wash their robes so as to have the right to the tree of life and enter the city through its gates.
This beatitude echoes Revelation 7:14, where robes are washed in the blood of the Lamb, symbolizing the cleansing power of Christ’s Passion.
Through Christ, the faithful regain access to the “tree of life,” reversing the exile in Genesis 3. They enter the New Jerusalem, where God dwells with his people, having received the gift of eternal life.
“I, Jesus, sent my angel to give you this testimony for the churches.
Jesus affirms the authenticity of Revelation’s message, addressed not to individuals in isolation but to the Church, the entire community of believers.
I am the root and offspring of David,
This is the second “I am” statement (égó eími), which employs messianic titles.
The Greek word used here for “root” (rhiza) usually refers to the source or origin of something (as in the root of a tree), emphasizing the idea of foundational existence or preeminence. In this sense, calling Christ the “root of David” highlights his divine nature — he existed before David and is the ultimate source of David’s royal line.
However, in some contexts, rhiza can also imply something that grows from the root, like a shoot or branch, which evokes imagery from passages like Isaiah 11:1, where the Messiah is described as a new shoot springing from the stump of Jesse. This interpretation emphasizes Christ’s humanity: his descent from David’s line as the promised heir.
This dual meaning opens the door for a nuanced interpretation: Jesus is both the origin and the offspring of David, underscoring his identity as both divine and human, the beginning and the fulfillment of God’s redemptive plan.
the bright morning star.”
The morning star, which we now know as the planet Venus, often appears just before dawn and signals the coming of a new day. Similarly, the Messiah brings light after darkness — the hope and promise of a new beginning.
As the morning star, Jesus is the radiant herald of God’s final victory and the fulfillment of all his promises.
The Spirit and the Bride say, “Come.”
The Bride is the Church who, in reply to Christ’s promise of coming soon, ardently desires and prays for his coming.
This prayer is inspired by the Holy Spirit. Together, they express the Church’s deep yearning for the final coming of the Lord.
Let the hearer say, “Come.” Let the one who thirsts come forward, and the one who wants it receive the gift of life-giving water.
This is both a call to prayer and an invitation to grace.
The “water of life” represents the Holy Spirit and sacramental life (cf. Revelation 21:6, John 7:37–39). All are invited to receive freely what Christ offers: eternal life begun even now through the sacraments.
The one who gives this testimony says, “Yes, I am coming soon.”
Christ reaffirms his imminent return.
This idea occurs seven times in the course of Revelation (2:16; 3:11; 16:15; 22:7,12,17,20), showing that this is a promise which will certainly be kept.
The Greek form of the verb “coming” is known as prophetic present, implying that the future is already in the present.
Amen! Come, Lord Jesus!
This acclamation is a fitting conclusion to the Book of Revelation and the entire Bible.
The phrase “Come, Lord Jesus!” is widely recognized as the Greek equivalent of the Aramaic Marana tha, a liturgical phrase used in early Christian worship (cf. 1 Cor 16:22; Didache 10:6). It expresses the Church’s deep longing for Christ’s return in glory.
It was so often on the lips and in the hearts of the first Christians that it was commonly expressed in Aramaic, the language which Jesus and the apostles spoke.
This same yearning echoes today in the Memorial Acclamation at Mass: “When we eat this Bread and drink this Cup, we proclaim your Death, O Lord, until you come again.”
Pope St. John Paul II reflected on this passage, urging the faithful:
“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, May 18, 1980).
Gospel – John 17:20-26
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,
I in them and you in me,
that they may be brought to perfection as one,
that the world may know that you sent me,
and that you loved them even as you loved me.
Father, they are your gift to me.
I wish that where I am they also may be with me,
that they may see my glory that you gave me,
because you loved me before the foundation of the world.
Righteous Father, the world also does not know you,
but I know you, and they know that you sent me.
I made known to them your name and I will make it known,
that the love with which you loved me
may be in them and I in them.”
John 17, often called the High Priestly Prayer, is Jesus’ profound prayer of intercession at the Last Supper, shortly before his Passion and death. It is a heartfelt farewell in which he prays for his disciples and all future believers.
The chapter is read in three parts over the three-year liturgical cycle on the 7th Sunday of Easter, with each year focusing on a different section.
In this final portion (Year C), Jesus prays specifically for future believers, linking the mission of the apostles with the ongoing life of the Church. On this Sunday, the Church finds itself in a similar space: between the Ascension and Pentecost, awaiting the Spirit but already entrusted with Christ’s mission.
Lifting up his eyes to heaven, Jesus prayed
Jesus often looks to heaven when he prays (cf. John 11:41; Luke 11:2), expressing his communion with the Father and modeling a posture of reverence and trust.
saying: “Holy Father,
Jesus frequently addresses God as “Father,” emphasizing both his divine origin and intimate relationship.
I pray not only for them, but also for those who will believe in me through their word,
Here, Jesus extends his prayer beyond the Apostles to all those who will believe in him through the centuries, including us.
so that they may all be one, as you, Father, are in me and I in you, that they also may be in us,
Unity is at the heart of Jesus’ prayer. He desires not mere organizational unity, but a spiritual communion that reflects the very life of the Trinity.
that the world may believe that you sent me.
Our unity bears evangelical witness. Disunity among Christians undermines the credibility of the Gospel.
Jesus prays that our communion may lead the world to faith.
And I have given them the glory you gave me, so that they may be one, as we are one, I in them and you in me, that they may be brought to perfection as one,
Jesus repeats the need for unity for Jesus’ followers with him and God the Father.
The “glory” Jesus shares is not earthly honor but the revelation of God’s love and presence, culminating in the Cross. This divine life enables true unity.
that the world may know that you sent me, and that you loved them even as you loved me.
Again, Jesus links unity to mission. The world will come to know the Father’s love through our communion, which mirrors the love of the Trinity.
Father, they are your gift to me. I wish that where I am they also may be with me, that they may see my glory that you gave me, because you loved me before the foundation of the world.
Jesus desires eternal communion with his followers.
To see the glory of God is to witness God’s saving acts, to witness some visible manifestation of God’s divinity. In John’s Gospel, Jesus’ glorification is his passion, death, and resurrection, because this is the manifestation of God’s greatest saving act. Through Jesus, God has redeemed the world.
Righteous Father, the world also does not know you, but I know you, and they know that you sent me.
Though the world often rejects God, Jesus reveals the Father to his disciples, who have come to know and believe in him.
I made known to them your name and I will make it known, that the love with which you loved me may be in them and I in them.”
Jesus’ mission is not only to reveal God but to draw us into the divine love. He prays that his disciples may share in the very love that exists between the Father and the Son — a love that transforms and unites.
Connections and Themes
Unity in Christ. Christian unity is not merely a matter of human harmony or common goals, but a profound participation in the very life of God. In the gospel reading, Jesus prays that his followers may be one in the same way that he and the Father are one — a unity grounded in divine love. In the first reading, Stephen embodies this truth: filled with the Holy Spirit and united with Christ, he forgives his persecutors with Christ-like mercy, echoing Jesus’ own words from the Cross. The second reading invites all who thirst to enter this communion, promising not just fellowship among believers but union with God himself. Together, these readings show that unity is not just horizontal (among believers) but vertical (with God), culminating in shared participation in Christ’s divine life and glory.
Witness to Christ. In the gospel reading, Jesus tells us that our unity has a divine purpose: “so that the world may believe.” While preaching and verbal proclamation are powerful tools, the most authentic Christian witness is expressed through lives visibly transformed by Christ. When we live in Christian unity, our lives — through unity, mercy, and invitation — become a visible sign of his presence in the world.
The glory of Christ revealed. The glory of Christ is not marked by worldly triumph or visible splendor, but by the radiant love shared between the Father and the Son — now extended to believers. In the gospel reading, Jesus speaks of this glory as something given and shared, rooted in divine love and expressed in unity among his followers. In the first reading, Stephen becomes a witness to that glory, seeing the risen Christ even as he is rejected by the world. His vision affirms that Christ’s glory is already breaking into the world through faith and fidelity. The second reading looks ahead in hope: “Behold, I am coming soon.” Though the fullness of Christ’s glory is still to come, it is already present in the Church’s mission of love, mercy, and invitation. As we await his return, we are called to reflect his glory now — by living in such a way that the world can glimpse the love of the God who sent him.
Sunday Readings 