Father, it is time for you to glorify me
Jesus raised his eyes to heaven and said:
‘Father, the hour has come:
glorify your Son
so that your Son may glorify you;
and, through the power over all mankind that you have given him,
let him give eternal life to all those you have entrusted to him.
And eternal life is this:
to know you,
the only true God,
and Jesus Christ whom you have sent.
I have glorified you on earth
and finished the work that you gave me to do.
Now, Father, it is time for you to glorify me
with that glory I had with you
before ever the world was.
I have made your name known
to the men you took from the world to give me.
They were yours and you gave them to me,
and they have kept your word.
Now at last they know
that all you have given me comes indeed from you;
for I have given them the teaching you gave to me,
and they have truly accepted this, that I came from you,
and have believed that it was you who sent me.
I pray for them;
I am not praying for the world
but for those you have given me,
because they belong to you:
all I have is yours
and all you have is mine,
and in them I am glorified.
I am not in the world any longer,
but they are in the world,
and I am coming to you.’
I have without faltering put before you the whole of God’s purpose
From Miletus Paul sent for the elders of the church of Ephesus. When they arrived he addressed these words to them:
‘You know what my way of life has been ever since the first day I set foot among you in Asia, how I have served the Lord in all humility, with all the sorrows and trials that came to me through the plots of the Jews. I have not hesitated to do anything that would be helpful to you; I have preached to you, and instructed you both in public and in your homes, urging both Jews and Greeks to turn to God and to believe in our Lord Jesus.
‘And now you see me a prisoner already in spirit; I am on my way to Jerusalem, but have no idea what will happen to me there, except that the Holy Spirit, in town after town, has made it clear enough that imprisonment and persecution await me. But life to me is not a thing to waste words on, provided that when I finish my race I have carried out the mission the Lord Jesus gave me – and that was to bear witness to the Good News of God’s grace.
‘I now feel sure that none of you among whom I have gone about proclaiming the kingdom will ever see my face again. And so here and now I swear that my conscience is clear as far as all of you are concerned, for I have without faltering put before you the whole of God’s purpose.’
Kingdoms of the earth, sing to God.
You poured down, O God, a generous rain:
when your people were starved you gave them new life.
It was there that your people found a home,
prepared in your goodness, O God, for the poor.
Kingdoms of the earth, sing to God.
May the Lord be blessed day after day.
He bears our burdens, God our saviour.
This God of ours is a God who saves.
The Lord our God holds the keys of death.
Kingdoms of the earth, sing to God.
Source: The Jerusalem Bible
The Catechism of the Catholic Church
The Prayer Of The Hour Of Jesus
2746 When “his hour” came, Jesus prayed to the Father. His prayer, the longest transmitted by the Gospel, embraces the whole economy of creation and salvation, as well as his death and Resurrection. The prayer of the Hour of Jesus always remains his own, just as his Passover “once for all” remains ever present in the liturgy of his Church.
2747 Christian Tradition rightly calls this prayer the “priestly” prayer of Jesus. It is the prayer of our high priest, inseparable from his sacrifice, from his passing over (Passover) to the Father to whom he is wholly “consecrated.”
2748 In this Paschal and sacrificial prayer, everything is recapitulated in Christ: God and the world; the Word and the flesh; eternal life and time; the love that hands itself over and the sin that betrays it; the disciples present and those who will believe in him by their word; humiliation and glory. It is the prayer of unity.
2749 Jesus fulfilled the work of the Father completely; his prayer, like his sacrifice, extends until the end of time. The prayer of this hour fills the end-times and carries them toward their consummation. Jesus, the Son to whom the Father has given all things, has given himself wholly back to the Father, yet expresses himself with a sovereign freedom46 by virtue of the power the Father has given him over all flesh. The Son, who made himself Servant, is Lord, the Pantocrator. Our high priest who prays for us is also the one who prays in us and the God who hears our prayer.
2750 By entering into the holy name of the Lord Jesus we can accept, from within, the prayer he teaches us: “Our Father!” His priestly prayer fulfills, from within, the great petitions of the Lord’s Prayer: concern for the Father’s name; passionate zeal for his kingdom (glory); the accomplishment of the will of the Father, of his plan of salvation; and deliverance from evil.
2751 Finally, in this prayer Jesus reveals and gives to us the “knowledge,” inseparably one, of the Father and of the Son, which is the very mystery of the life of prayer.
Philip Romolo Neri (Italian: Filippo Romolo Neri; 21 July 1515 – 25 May 1595), known as the Third Apostle of Rome, after Saints Peter and Paul, was an Italian priest noted for founding a society of secular clergy called the Congregation of the Oratory (often abbreviated “Cong. Orat.”).
After arriving in Rome, Neri became a tutor in the house of a Florentine aristocrat named Galeotto Caccia. After two years he began to pursue his own studies (for a period of three years) under the guidance of the Augustinians. Following this, he began those labours amongst the sick and poor which, in later life, gained him the title of “Apostle of Rome”. He also ministered to the prostitutes of the city. In 1538 he entered into the home mission work for which he became famous; traveling throughout the city, seeking opportunities of entering into conversation with people, and of leading them to consider the topics he set before them. For seventeen years Philip lived as a layman in Rome, probably without thinking of becoming a priest. Around 1544, he made the acquaintance of Ignatius of Loyola. Many of Neri’s disciples found their vocations in the infant Society of Jesus.
Confraternity of the Holy Trinity
In 1548, together with his confessor, Persiano Rossa, Neri founded the Confraternity of the Most Holy Trinity of Pilgrims and Convalescents (Italian: Santissima Trinita de’ Pellegrini e de’ Convalescenti), whose primary object was to minister to the needs of the thousands of poor pilgrims who flocked to Rome, especially in jubilee years, and also to relieve the patients discharged from hospitals but who were still too weak for labour. Members met for prayer at the church of San Salvatore in Campo where the devotion of the Forty Hours of Exposition of the Blessed Sacrament was first introduced into Rome.
Congregation of the Oratory
In 1551 Neri received all the minor orders, and was ordained deacon, and finally priest (on 23 May). He thought of going to India as a missionary, but was dissuaded by his friends who saw that there was abundant work to be done in Rome. Accordingly, he settled down, with some companions, at the Hospital of San Girolamo della Carità, and while there tentatively began, in 1556, the institute with which his name is more especially connected, that of the Oratory. The scheme at first was no more than a series of evening meetings in a hall (the Oratory), at which there were prayers, hymns, and readings from Scripture, the church fathers, and the Martyrology, followed by a lecture, or by discussion of some religious question proposed for consideration. The musical selections (settings of scenes from sacred history) were called oratorios. Giovanni Palestrina was one of Philip’s followers, and composed music for the services. The scheme was developed, and the members of the society undertook various kinds of mission work throughout Rome, notably the preaching of sermons in different churches every evening, a completely new idea at that time. He also spent much of his time hearing confessions, and effected many conversions in this way. Neri sometimes led “excursions” to other churches, often with music and a picnic on the way.
In 1564 the Florentines requested that Neri leave San Girolamo to oversee their newly built church in Rome, San Giovanni dei Fiorentini.He was at first reluctant, but by consent of Pope Pius IV he accepted, while remaining in charge of San Girolamo, where the exercises of the Oratory were kept up. At this time the new society included among its members Caesar Baronius, the ecclesiastical historian, Francesco Maria Tarugi, afterwards Archbishop of Avignon, and Ottavio Paravicini, all three of whom were subsequently cardinals, and also Gallonius (Antonio Gallonio), author of a well-known work on the Sufferings of the Martyrs, Ancina, Bordoni, and other men of ability and distinction. In 1574, the Florentines built a large oratory or mission-room for the society, next to San Giovanni, in order to save them the fatigue of the daily journey to and from San Girolamo, and to provide a more convenient place of assembly, and the headquarters were transferred there.
As the community grew, and its mission work extended, the need for a church entirely its own made itself felt, and the offer of the small parish church of Santa Maria in Vallicella, conveniently situated in the middle of Rome, was made and accepted. The building, however, not large enough for their purpose, was pulled down, and a splendid church erected on the site. It was immediately after taking possession of their new quarters that Neri formally organized, under permission of a papal bull dated 15 July 1575, a community of secular priests, called the Congregation of the Oratory. The new church was consecrated early in 1577, and the clergy of the new society at once resigned the charge of San Giovanni dei Fiorentini; Neri himself did not leave San Girolamo until 1583, and then only by virtue of an injunction of the pope that he, as the superior, should reside at the chief house of his congregation. He was at first elected for a term of three years (as is usual in modern societies), but in 1587 was nominated superior for life. He was, however, entirely free from personal ambition, and had no desire to be superior general over a number of dependent houses, so he desired that all congregations formed on his model outside Rome should be autonomous, governing themselves, and without endeavouring for Neri to retain control over any new colonies they might themselves send out—a regulation afterwards formally confirmed by a brief of Gregory XV in 1622.
Although Neri refrained from becoming involved in political matters, he broke this rule in 1593 when he persuaded Pope Clement VIII to withdraw the excommunication and anathema laid on Henry IV of France, and the refusal to receive his ambassador, even though the king had formally renounced Calvinism. Neri saw that the pope’s attitude was more than likely to drive Henry to a relapse, and probably to rekindle the civil war in France, and directed Cardinal Caesar Baronius, a member of the Oratory who was then the pope’s confessor, to refuse the pope absolution, and to resign his office of confessor, unless the pope would withdraw the anathema. Clement yielded at once, though the whole college of cardinals had supported his policy; and Henry, who did not learn the facts until several years afterwards, testified lively gratitude for the timely and politic intervention. Neri continued in the government of the Oratory until his death. He was succeeded by Baronius.