…I pray that all those whom I have tried to help…may rise beyond it. I shall not say only beyond my thoughts, which are nothing, but beyond all that may be presented to them by the ministry of man. And in listening only to what God tells them in their hearts concerning this prayer, I trust that they will unite themselves to it with faith. For that is truly what is called praying to Jesus Christ and in Jesus Christ; that we unite ourselves in spirit with Jesus Christ praying, and unite ourselves, as much as we can, to the entire effect of this prayer. The effect of this prayer is that, being united to Jesus Christ God and Man and through Him to God His Father, we unite ourselves in Them with all the faithful, and with all men, to be as much as it is in us to be, but one soul and one heart.
In order to accomplish this work of unity, we must no longer see ourselves except in Jesus Christ, and we must believe that there may not fall upon us the least light of faith, the smallest spark of the love of God, that is not drawn from the immense love that the eternal Father has for His Son. This very Son, our Saviour, being in us, the love with which the Father loves Him, extends also over us by an effusion of His kindness: For it is toward this union that the entire prayer of Jesus Christ bursts forth.
It is in this spirit that we can and must end all our prayers, with the Church, Through Our Lord Jesus Christ. For, not being obliged to ask God for the effects of His love, we really ask for them through Jesus Christ, if we believe with a firm and lively faith that God loves us through an effusion of the love which He has for His Son. This is the entire foundation of piety and of Christian confidence. I say that it is the foundation for believing that the immense love that the eternal Father has for His Son as God, makes Him love the Soul, the saintly Soul, which is so narrowly and substantially united to Him, as well as the sacred and blessed Body which it animates; that is to say, His entire humanity. And the love which He has for this Person, Who is Jesus Christ God and Man, shows that He also loves all the members who live in Him and of His vivifying Spirit.
Let us believe then, that Jesus Christ is loved through a gratuitous and engaging love as we are also loved. As Saint Augustine says: The same grace which has made Jesus Christ our Head., has made us all His members.
We are made Christians through a continuation of the same grace, which has made the Christ. Every time that we say: Through Our Lord Jesus Christ, and we must say it every time that we pray, whether in fact or intention, there being no other name through which our prayers may be heard (Act. iv. 12), every time then that we say it, we must believe and know that we are saved through grace, only through Jesus Christ and through His merits: not that we are without merit, but because our merits are His gifts, and the grace of Jesus Christ is the great prize, because it is the merit of a God, and, consequently, infinite.
It is thus that we must pray through Jesus Christ Our Lord, and the Church, which does so constantly, unites Herself through that, to the entire effect of the divine prayer which we have just listened to. If the Church celebrates the grace and glory of the holy apostles, who are the shepherds of the flock, She recognizes the effect of the prayer that Jesus Christ has said particularly for them. But the saints, who are profound in glory, have not been less understood in the sight and in the intention of Jesus Christ, even though He did not mention them by name. Who can doubt that He saw all those that His Father had given Him throughout the centuries, and for whom He was going to be immolated with a particular love?
Let us enter, therefore, with Jesus Christ and in Jesus Christ, into the construction of the entire body of the Church, and rendering thanks with Her through Jesus Christ, for all those who are complete, let us ask for the completion of the entire body of Jesus Christ, and all the society of the saints. Let us ask, at the same time, with confidence, that we may find ourselves placed in the ranks of the blessed, never doubting that this grace will be extended to us, if we persevere in asking for it through mercy and grace; that is, through the merit of the blood which has been shed for us, and of which we have the sacred pledge in the Eucharist.
After this prayer, let us go with Jesus Christ to the sacrifice, and let us advance with Him to the two mountains; that is, to the Mount of Olives, and to that of Calvary. Let us go, I say, to these two mountains, and let us pass from one to the other: from that of the Mount of Olives, which is the one of agony, to that of Calvary, which is that of death; from the Mount of Olives, which is that of combat, to that of Calvary, where, in dying, one triumphs with Jesus Christ; from the Mount of Olives, which is the mountain of resignation, to that of Calvary, which is the mountain of actual sacrifice; and, finally, from the one where we say: Not my will but Thine be done, to the one where we say: Into Thy hands I commend my spirit (Luke xxii. 42; xxiii. 46); that is, from the one where we prepare ourselves for all things, to the one where we die to everything with Jesus Christ, to Whom be rendered honor and glory, with the Father, and the Holy Spirit, for ever and ever. Amen.
Conclusion to Meditations on the Gospel by Jaques Benigne Bossuet