Sunday Sermon - 25 May 2025 - VI Week of Easter
Mass Readings:
Act 15:1-2, 22-29 Ps 67 Rev 21:10-14, 22-23 Jn 14:23-29
Key Verse to Meditate:
"Those who love me will keep my word, and my
Father will love them, and we will come to them and make our home with them (Jn 14:23).
Dear Brothers and Sisters in the Lord,
The Sixth Sunday of Easter reminds us of the precious gift of peace
brought by the Risen Lord, along with the call to truly experience that peace
in our lives. The first reading from the Acts of the Apostles recounts the
Jerusalem Council’s deliberation on the issue of circumcision for Gentile
Christians. It highlights our responsibility to live according to the Gospel
values: “that you abstain from things sacrificed to idols, from blood, from
things strangled, and from fornication” (Acts 15:29).
The second reading from the Book of Revelation presents John’s vision of
the New Jerusalem, descending from heaven and dwelling among the people—a
symbol of God’s enduring presence with His people. It emphasizes the vital role
of our holy pastors in guiding the Church along the right path of growth and
unity.
As we prepare to celebrate the Feast of Pentecost, today’s Gospel
reading reminds us of the role of the Holy Spirit—the Helper—whom the Father
will send in Jesus’ name. The Spirit will teach us everything and help us
remember all that the Lord has entrusted to us.
The First Reading
The first reading deals with the Council of Jerusalem, which addressed
the issue of circumcision for newly converted Gentile Christians. The teaching
from this council remains profoundly relevant for Christian discipleship today.
Initially, the Christian community in Jerusalem was composed of Jewish
believers who continued to practice their faith even after accepting Christ.
Thus, early Christianity was deeply rooted in Jewish tradition—its members
still offered sacrifices at the Temple and adhered to Mosaic Law.
However, as the Christian message spread to non-Jews, a pressing
question emerged: Must one become a Jew to become a Christian? This would imply
that Gentile converts were required to observe the Torah’s dietary and ritual
laws and undergo circumcision.
Tensions rose between the Church in Antioch and the Church in Jerusalem
over this issue. The Christians in Antioch, led by Paul and Barnabas, welcomed
Gentile converts without requiring them to follow Jewish customs. In contrast,
the more conservative believers in Jerusalem—especially those from a Pharisaic
background—insisted that Gentile converts must be circumcised and obey the law
of Moses (Acts 15:5). This disagreement revealed a deeper concern: Could the
Gospel be shared with those who lacked the religious background provided by
Judaism?
The Final Verdict of the Jerusalem Conference
Due to the seriousness of this controversy, a meeting—often referred to
as the Jerusalem Conference—was convened around 49 or 50 AD. The
apostles, elders, and a delegation from Antioch, including Paul and Barnabas,
gathered to discern the way forward (Acts 15:2).
The Council decided that Gentile converts to Christianity did not
need to undergo circumcision or fully observe the Torah’s purity and dietary
laws. Instead, three essential requirements were laid out (Acts 15:20):
- Abstain from food sacrificed to idols – avoiding meat that
had been offered to pagan gods.
- Abstain from fornication – referring not just
to general immorality but possibly also to specific prohibitions in the
Jewish marriage laws (Leviticus 18:6–18).
- Abstain from blood – observing the
prohibition against consuming blood, as stated in Leviticus 17:10–13 and
originally given to Noah (Genesis 9:4).
This ruling helped to unite Jewish and Gentile believers, as it
addressed practices particularly offensive to Jewish Christians. More
importantly, the decision marked a turning point: Christianity was no longer
to be seen as merely a sect within Judaism, but as a universal faith open
to all peoples.
The Jerusalem Conference not only resolved a divisive issue but also
paved the way for the rapid expansion of the Gospel throughout the Gentile
world of the Roman Empire.
The Second Reading
The second reading
from the Book of Revelation presents St. John’s vision of the New Jerusalem
(cf. Ezek 48:30–35). This vision is rich in symbolism and invites us to reflect
deeply on its meaning for our Christian life. John’s prophetic authority is
affirmed as the Spirit carries him (Rev 17:3; cf. Ezek 40:1–2; 43:5) into a
spiritual realm, where he sees the holy city of Jerusalem descending from
heaven (cf. Ezek 2:2; 3:12, 14; 11:1).
As the vision
unfolds, we immediately see its connection to the prophetic vision of Ezekiel
concerning the future temple (Ezek 40–48). Like Ezekiel, John sees this vision
of the future temple as a divine reality yet to be fully realized. As in the
vision of the prophet Isaiah (Isa 6), John sees the holy city of Jerusalem
adorned with “the glory of God.” In the Old Testament, “the glory of the Lord”
refers to the presence of God, particularly in the temple (cf. Isa 58:8;
60:1–2, 19). The Jerusalem temple was considered the prime location of God's
glory.
However, in John’s
vision, God’s presence is not limited to a physical structure. The glory of God
now dwells among His people, as proclaimed in last Sunday’s second reading: “Behold, the tabernacle of God is among men, and He shall dwell
among them, and they shall be His people, and God Himself shall be among them” (Rev 21:3). The term “tabernacle” refers
to the presence of Yahweh with Israel—both in the wilderness and later in the
temple (cf. Lev 26:11; Ezek 37:27). Now, the people themselves become the city
and the temple in which God resides (Rev 21:2–3, 12–14).
John describes the
holy city having the glory of God, with its radiance like a precious stone—like jasper, clear as crystal. This brilliant imagery, with the earth shining like
radiant light, echoes Ezekiel’s vision of the divine glory filling the temple
(cf. Ezek 43:2, 4–5). In the final chapter of Revelation, John refers to Christ
as “the bright morning star” (Rev 22:16; cf. 2:28). The symbolic imagery of both
divine radiance and celestial luminaries serves to emphasize different
expressions of the same reality: the
glory of God (cf. Isa 58:8; 60:1–3,
19–20).
As we delve
further into the passage, we encounter the twelve gates of the holy city,
reminiscent of Ezekiel’s vision (Ezek 48:31–34). Each gate has an angel and
bears the name of one of the twelve tribes of Israel (Rev 21:13). In addition,
John sees twelve foundation stones, each inscribed with the name of one of the
twelve apostles of the Lamb (Rev 21:14). The sum of the twelve tribes and
twelve apostles—twenty-four in total—parallels the twenty-four elders
seated around the throne in Revelation 4:4. This number also connects to the
twenty-four priestly divisions established for temple service in 1 Chronicles
24:3–19, the twenty-four Levitical gatekeepers (cf. 1 Chron 26:17–19), and the
twenty-four Levitical musicians appointed to praise God (cf. 1 Chron 25:6–31).
A striking element
of John's vision is the absence of a physical temple in the New Jerusalem: “I saw no temple in the city, for its temple is the Lord God,
the Almighty, and the Lamb” (Rev
21:22). This signals a decisive break from the Judaism of the Old Covenant,
which centered its worship around the physical temple in Jerusalem. The new
reality is that Christ Himself is the
true temple—as He foretold: “Destroy this temple, and in three days I will raise it up” (John 2:19–22; cf. Mark 14:58; 15:29). The Gospels
(Matt 21:42; Mark 12:10–12; Luke 20:17–18) and the Acts of the Apostles (Acts
4:11) consistently portray Christ as the cornerstone of the new temple, which is now the Church (cf. Rom
9:32–33; Eph 2:20).
Finally, John
reveals that the New Jerusalem does not need the sun or the moon to shine upon
it, for the radiant glory of God and the Lamb provide all the light it needs. This signifies the
eternal and uninterrupted presence of God among the redeemed. In this heavenly
city, the light of God's glory replaces all earthly sources of illumination, as
the saints dwell in His eternal light and joy.
The Gospel Reading
In today’s Gospel, Jesus commands His disciples to keep His
commandments. In the Old Testament, keeping the commandments of Yahweh was a
fundamental obligation for every Israelite. Those who observed the law were
regarded as righteous, while those who failed were considered sinful and
subject to God’s judgment. When Jesus calls His disciples to observe His
commandments, He is revealing that He is the very presence of Yahweh among
them, the continuation and fulfilment of God’s presence in the New Testament (cf.
Heb 10:16).
The Psalms clearly emphasize this call to fidelity: “The law of their
God is in their hearts; their steps do not slip” (Ps 37:31; cf. Ps 1:2; 40:8;
Jer 31:33; Is 51:7; Mal 4:4; 2 Kgs 23:25; Lk 16:29; Acts 22:3; Rom 2:15; Heb
8:10).
To Keep the Commandments of Jesus
Jesus not only promises His love to those who keep His commandments, but
He also says that such people will be loved by the Father: “They who have my
commandments and keep them are those who love me; and those who love me will be
loved by my Father, and I will love them and reveal myself to them” (Jn
14:21).
This means that Jesus reveals Himself intimately to those who remain
faithful to His word. Moreover, hearts that meditate on and treasure God’s word
become the very dwelling place of God’s presence: “Those who love me will
keep my word, and my Father will love them, and we will come to them and make
our home with them” (Jn 14:23).
Mary, the Mother of Jesus, stands as the perfect example of such fidelity, as
she pondered all God’s promises in her heart (cf. Lk 2:19, 51).
Loving Jesus is proven not by sentiment but by obedience: “Whoever
does not love me does not keep my words; and the word that you hear is not
mine, but is from the Father who sent me” (Jn 14:24). Thus, to be receptive
to Jesus is to be receptive to God Himself (cf. Lk 9:48).
The Song of Songs declares, “Love is stronger than death”
(8:6). In the Old Testament, Jacob’s love for Rachel was so deep that seven
years of labor felt like a few days (cf. Gen 29:20). Even after being deceived
by Laban, Jacob’s love endured another seven years of service. St. Paul affirms
that true love "bears all things, believes all things, hopes all things,
endures all things" (1 Cor 13:7). Deep conviction and perseverance are the
signs of genuine love.
At the Last Supper, Jesus used the precious opportunity to teach His
disciples about His enduring love and the Father’s love. In today’s Gospel, He
reiterates three times that true love is shown by keeping His word and
commandments. St. Augustine observed that obedience to Christ’s word—found in
Scripture—is the foundation of Christian love. Keeping Christ’s commandments is
only possible when the Word of God dwells richly in our hearts.
“I Will Send You the Spirit”
Jesus also promises to send the Holy Spirit to guide and enlighten His
disciples after His ascension:
“But the Advocate, the Holy Spirit, whom the Father will send in my name,
will teach you everything, and remind you of all that I have said to you”
(Jn 14:26).
The Holy Spirit—the bond of love between the Father and the Son—is
poured into our hearts through the sacraments. St. Thomas Aquinas teaches that
just as the mission of the Son leads us to the Father, the mission of the
Spirit leads us to the Son. It is the Spirit who empowers us to live for Christ
and face all trials in His name.
“Peace, I Leave with You”
In this same Gospel passage, Jesus offers His disciples one of the
greatest gifts—His peace:
“Peace I leave with you; my peace I give to you. I do not give to you as the
world gives” (Jn 14:27).
This peace is unlike the fleeting, compromised peace of the world. It is
a divine assurance rooted in union with God. At the Last Supper, Jesus told His
disciples: “Do not let your hearts be troubled. Believe in God; believe also
in me” (Jn 14:1). Now, He reaffirms this peace—a peace that will remain
with them even after His death. It is this peace that will strengthen and
sustain them in the face of persecution and sorrow.
God Brings Peace
The Risen Lord also greeted His
disciples with peace: “Peace be with you” (Lk 24:36). At His birth, the
angelic host sang: “Glory to God in the highest, and on earth peace among
those whom He favors!” (Lk 2:14). Whenever the storms of life rage around
us, we must remember that Christ is present in our boat, ready to calm the
winds and waves (cf. Lk 8:24).
Experiencing the Peace of Christ
Many saints experienced this deep peace in the face of immense
suffering. St. Maximilian Kolbe, for instance, in the horrors of Auschwitz,
radiated the peace of Christ. Surrounded by death and cruelty, he offered his
own life in place of another—a witness of Christ-like peace and love. Despite
the presence of mass executions, vivisection, and crematoriums, Father Kolbe's
heart remained filled with the peace Jesus promised to those who lay down their
lives for others.
St. Paul, once a fierce persecutor of the Church, became its most
passionate missionary. The Risen Christ transformed him, filling him with peace
and courage: “I regard everything as loss because of the surpassing value of
knowing Christ Jesus my Lord” (Phil 3:8).
The peace Jesus offers is not a worldly comfort or escape from
suffering. It is the serenity of a soul united with God, rooted in the
forgiveness of sins, and nourished by divine love. It is the peace of those who
surrender entirely to the will of the Father, of the Son, and of the Holy
Spirit.
Points for Personal Reflection
- Jesus
said, “If you love me, you will keep my commandments”. Do I show my
love for Him by obeying His word?
- How
much of God’s word do I retain in my heart? Do I meditate upon it and
strive to live by it?
- Do I
rely on the Holy Spirit to help me understand and follow God’s word?
- Do I
take seriously the promise of Jesus: “Do not let your hearts be
troubled. Believe in God; believe also in me”?
- Have
I experienced the peace of Christ in my own life—especially in times of
difficulty?
Let us pray that our hearts may become the true dwelling place of God’s
presence, that we may faithfully observe His word, and that we may experience
the peace that surpasses all understanding.
