1st Reading – Acts 15:1-2, 22-29
Some who had come down from Judea were instructing the brothers,
“Unless you are circumcised according to the Mosaic practice,
you cannot be saved.”
Because there arose no little dissension and debate
by Paul and Barnabas with them,
it was decided that Paul, Barnabas, and some of the others
should go up to Jerusalem to the apostles and elders
about this question.
The apostles and elders, in agreement with the whole church,
decided to choose representatives
and to send them to Antioch with Paul and Barnabas.
The ones chosen were Judas, who was called Barsabbas,
and Silas, leaders among the brothers.
This is the letter delivered by them:
“The apostles and the elders, your brothers,
to the brothers in Antioch, Syria, and Cilicia
of Gentile origin: greetings.
Since we have heard that some of our number
who went out without any mandate from us
have upset you with their teachings
and disturbed your peace of mind,
we have with one accord decided to choose representatives
and to send them to you along with our beloved Barnabas and Paul,
who have dedicated their lives to the name of our Lord Jesus Christ.
So we are sending Judas and Silas
who will also convey this same message by word of mouth:
‘It is the decision of the Holy Spirit and of us
not to place on you any burden beyond these necessities,
namely, to abstain from meat sacrificed to idols,
from blood, from meats of strangled animals,
and from unlawful marriage.
If you keep free of these,
you will be doing what is right. Farewell.’”
Today’s first reading depicts a pivotal moment in the early Church. As the number of Gentile believers grew, the apostles and elders in Jerusalem faced the challenge of preserving unity without imposing unnecessary burdens on these new converts.
We see both a conflict and its resolution — an example of the Church, guided by the Holy Spirit, reaching a pastoral decision grounded in love and inclusion.
This moment also foreshadows the teaching in today’s Gospel from John, where Jesus promises the Holy Spirit as a guide who will lead the Church into all truth.
Some who had come down from Judea were instructing the brothers, “Unless you are circumcised according to the Mosaic practice, you cannot be saved.”
It seems that some of the Christians from Judea were teaching that Gentiles who wanted to follow Christ must first embrace Judaism and follow the Jewish law, just as Jews who followed Christ followed the law.
Since the early Christian movement was initially seen as a renewal within Judaism, Jewish believers continued practicing the Mosaic law. Gentiles who were drawn to the faith, such as the “God-fearers” (Acts 13:16) and proselytes (Acts 13:43), had historically adopted these practices, so many Jewish Christians naturally assumed Gentile Christians should do the same.
Because there arose no little dissension and debate by Paul and Barnabas with them,
Paul and Barnabas, who had just completed a missionary journey among the Gentiles, strongly opposed this teaching.
The issue reached a crisis point for two reasons: 1) Paul had not required his Gentile converts to observe the Jewish law, and 2) the Gentile mission was rapidly expanding, while conversions among Jews were fewer.
Some feared that the identity of the movement could be lost if Gentiles, many of whom knew little or nothing about the God Jesus called “Father,” weren’t brought under the law.
it was decided that Paul, Barnabas, and some of the others should go up to Jerusalem to the apostles and elders about this question.
Unable to resolve the dispute locally in Antioch, the Church turned to its central authority in Jerusalem, where Saints Peter, James, and John resided (Galatians 2:9). This marked the first Church council: the Council of Jerusalem.
Then the apostles and elders, in agreement with the whole church, decided to choose representatives and to send them to Antioch with Paul and Barnabas. The ones chosen were Judas, who was called Barsabbas, and Silas, leaders among the brothers.
Just as the Jews had a ruling religious council (the Sanhedrin), the early Christian church would gather to work out a common answer which was applicable to all. The Council of Jerusalem, described here, is the first known of these councils for the Christian Church. Since then, there have been many local councils and 21 universal (ecumenical) councils. (To be considered an ecumenical council, the works must be approved by the Pope.)
After reaching a decision, the council sends an official letter back to Antioch with the original delegation, along with Judas Barsabbas (a member of the Hebrew segment of the Jerusalem church) and Silas (a Hellenistic member of the church who later became a companion of Paul).
This is the letter delivered by them: “The apostles and the elders, your brothers, to the brothers in Antioch, Syria, and Cilicia of Gentile origin: greetings.
The letter is addressed to the churches in the combined provinces of Syria-Cilicia. Although the problem appeared in Antioch, the audience of the letter includes its expanding mission territories.
Since we have heard that some of our number who went out without any mandate from us have upset you with their teachings and disturbed your peace of mind,
The letter rebukes those who acted without authorization, highlighting the existence of an authoritative teaching office (Magisterium) even in the Church’s earliest days.
we have with one accord
The unity of the Church is emphasized — the decision was reached unanimously, in harmony with the Holy Spirit.
decided to choose representatives and to send them to you along with our beloved Barnabas and Paul, who have dedicated their lives to the name of our Lord Jesus Christ. So we are sending Judas and Silas who will also convey this same message by word of mouth:
The language that introduces the actual decision resembles the wording used in imperial and other official decrees.
‘It is the decision of the Holy Spirit and of us
Church authority operates not independently, but as a vessel of the Holy Spirit. When rightly exercised, it expresses God’s will.
not to place on you any burden beyond these necessities, namely, to abstain from meat sacrificed to idols, from blood, from meats of strangled animals, and from unlawful marriage.
Circumcision was not required; however, they were bound to four abstentions:
- From eating meat that was first offered to idols and then sold in the market,
- From meat that had not been drained of blood,
- From animals that had been strangled,
- From marriages within the degrees of blood relationship and affinity forbidden by the law (Leviticus 18:6-18).
Not only did this decree affirm the belief that salvation came only from Jesus and not even indirectly through the law, it also opened membership wide for women, who, under the regulation of circumcision, belonged to the Jewish community only through the membership of their closest male relative.
If you keep free of these, you will be doing what is right. Farewell.’”
In Christ there is neither Jew nor Greek; there is neither male nor female.
2nd Reading – Revelation 21:10-14, 22-23
The angel took me in spirit to a great, high mountain
and showed me the holy city Jerusalem
coming down out of heaven from God.
It gleamed with the splendor of God.
Its radiance was like that of a precious stone,
like jasper, clear as crystal.
It had a massive, high wall,
with twelve gates where twelve angels were stationed
and on which names were inscribed,
the names of the twelve tribes of the Israelites.
There were three gates facing east,
three north, three south, and three west.
The wall of the city had twelve courses of stones as its foundation,
on which were inscribed the twelve names
of the twelve apostles of the Lamb.
I saw no temple in the city
for its temple is the Lord God almighty and the Lamb.
The city had no need of sun or moon to shine on it,
for the glory of God gave it light,
and its lamp was the Lamb.
In last week’s second reading, we heard John’s vision of a “new heaven and a new earth” and the promise that God will dwell with his people.
Today’s reading is a continuation of that vision, offering a glimpse of the New Jerusalem coming down from heaven in radiant beauty.
The angel took me in spirit to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God.
This vision of the New Jerusalem descending from heaven echoes the prophetic imagery of Ezekiel (40:2; 48:30-35). The city is not built by human hands — it is a divine gift, fully prepared and revealed in God’s time.
Being taken to a high mountain is a traditional symbol of divine encounter, emphasizing the sacredness of what is being unveiled.
It gleamed with the splendor of God. Its radiance was like that of a precious stone, like jasper, clear as crystal.
The city shines with the glory of God, not its own.
It had a massive, high wall, with twelve gates where twelve angels were stationed and on which names were inscribed, the names of the twelve tribes of the Israelites. There were three gates facing east, three north, three south, and three west.
The city’s structure is rich with symbolism. Its gates, named for the twelve tribes of Israel and guarded by angels, affirm that God’s covenant with Israel is foundational to the heavenly reality. Arranged symmetrically — three on each side facing east, north, south, and west — the twelve gates reflect both the city’s harmony and its universality. This layout evokes a city open in all directions, signifying that God’s saving plan is extended to all people, everywhere.
The wall of the city had twelve courses of stones as its foundation, on which were inscribed the twelve names of the twelve apostles of the Lamb.
The city’s foundation stones, twelve in number and inscribed with the names of the twelve apostles of the Lamb, emphasize the central role of the apostolic tradition in the Church. Just as the twelve tribes of Israel are engraved on the gates, linking the city to the Old Covenant, the twelve apostles on the foundations highlight the New Covenant’s foundation in their testimony and mission.
By combining these two symbolic twelves, the city reveals a profound truth: the New Jerusalem represents the fulfillment of salvation history, built on the fullness of both the Israelite and Christian covenants, now united in Christ.
I saw no temple in the city, for its temple is the Lord God almighty and the Lamb.
The absence of a physical temple would have been startling, especially for first-century Jewish Christians. Yet this is not a lack but a fulfillment: the risen Christ is the definitive meeting place between God and humanity (John 2:19-21).
No temple is necessary because God dwells in the whole city. Worship is no longer confined to a building; it is communion with God himself (John 4:21-24).
The city had no need of sun or moon to shine on it, for the glory of God gave it light, and its lamp was the Lamb.
The splendor of God fills the city so completely that it needs no light from sun or moon, fulfilling the prophecy of Isaiah 60:19-20. Christ, the Lamb, is its lamp — both the source and bearer of divine light.
The city is not just a symbol of hope but of God’s intimate gift of his eternal presence with humanity.
Gospel – John 14:23-29
Jesus said to his disciples:
“Whoever loves me will keep my word,
and my Father will love him,
and we will come to him and make our dwelling with him.
Whoever does not love me does not keep my words;
yet the word you hear is not mine
but that of the Father who sent me.
“I have told you this while I am with you.
The Advocate, the Holy Spirit,
whom the Father will send in my name,
will teach you everything
and remind you of all that I told you.
Peace I leave with you; my peace I give to you.
Not as the world gives do I give it to you.
Do not let your hearts be troubled or afraid.
You heard me tell you,
‘I am going away and I will come back to you.’
If you loved me,
you would rejoice that I am going to the Father;
for the Father is greater than I.
And now I have told you this before it happens,
so that when it happens you may believe.”
Today’s gospel reading continues the farewell discourse of Jesus, picking up where we left off last week.
Jesus said to his disciples: “Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling with him.
As we heard in last week’s reading, Jesus has just given the apostles a new commandment: Love one another as I have loved you (John 13:34).
Now he deepens that call, revealing that true love for him is shown through obedience. Love, in the Christian sense, is not mere sentiment — it is a faithful, self-giving response that mirrors Christ’s own sacrificial love.
To love Jesus is to keep his word, and in doing so, we enter into communion with both the Son and the Father. This love creates a spiritual dwelling place for the Trinity in the heart of the believer: a lasting presence (Greek: monē), not a fleeting moment.
Whoever does not love me does not keep my words; yet the word you hear is not mine but that of the Father who sent me.
Conversely, those who reject Jesus’ word shut themselves off from this indwelling presence.
Their refusal is not simply disobedience but a rejection of divine communion, since Jesus’ words are the words of the Father who sent him.
I have told you this while I am with you. The Advocate, the Holy Spirit that the Father will send in my name, will teach you everything and remind you of all that I told you.
Jesus promises the coming of the Holy Spirit, whom he calls the Advocate (Paraklētos), a term unique to John’s Gospel. Often translated as “Helper” or “Counselor,” Paraklētos conveys the Spirit’s role in guiding and strengthening the disciples.
The guidance of the Holy Spirit is essential, since much of Christ’s teaching could only be fully understood in light of his resurrection. The Holy Spirit will complete the revelation of Christ by enlightening the Church to the true and complete meaning of his words and deeds. This same Spirit continues to guide the Church today, preserving the fullness of Christ’s teaching.
Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid.
Jesus’ words end on a note of assurance: he bequeaths his peace. This is more than a wish; it is a blessing of shalom, the Hebrew concept of peace, harmony, wholeness, completeness, prosperity, welfare, and tranquility: all the benefits of the resurrection.
The peace of Christ is utterly different from worldly peace, e.g. the Pax Romana, which was won and preserved at the point of the sword. Christ’s peace is grounded in his relationship with his Father and his self-sacrificing love of the world.
You heard me tell you, ‘I am going away and I will come back to you.’ If you loved me, you would rejoice that I am going to the Father;
Jesus prepares the disciples for his departure, assuring them it is cause for joy, not sorrow. His return to the Father completes his mission and opens the way for the Spirit’s coming.
for the Father is greater than I.
This statement reflects not inequality in divinity — Christ is consubstantial with the Father (cf. John 10:30; Nicene Creed) — but a distinction of mission and origin within the Trinity. The Father is the source, the “fountainhead” of the Trinity. As the Son, Jesus is eternally begotten and sent; in this role, the Father’s “greaterness” refers to origin, not essence.
And now I have told you this before it happens, so that when it happens you may believe.
Jesus’ foretelling of events is meant to sustain the disciples’ faith. He is not abandoning them but inviting them to dwell in love, truth, and peace until his return.
For us, this is a great comfort as we live in Christ while we await his second coming.
Connections and Themes
The new city. In Revelation, we are shown the New Jerusalem, radiant with God’s glory, where no temple is needed because God himself dwells among the people. This city is built on the foundation of the apostles and is open to all: an image of unity, inclusion, and divine presence. That same inclusivity is alive in our first reading, where the early Church, led by the Holy Spirit, discerns that Gentile converts need not carry the full burden of the Mosaic law. Their decision reflects a new kind of city: one not bound by walls of exclusion, but grounded in love, guided by the Spirit, and shaped by peace. In our gospel reading, Jesus prepares his disciples for this reality, promising that the Father will send the Holy Spirit to teach, remind, and bring peace. “We will come to them and make our home with them,” he says, echoing the vision of God’s indwelling with humanity.
Who truly belongs? Membership in the community of resurrection is not marked by external signs or ceremonial laws, but by active faith and unselfish love. Human distinctions that once served as boundaries of identity — gender, age, race, class — have lost their meaning in light of the Gospel.
Yet this freedom does not erase our obligations. As we await the fullness of God’s reign, we are called to live with uncommon thoughtfulness. As Pope John XXIII affirmed in his first encyclical, Ad Petri Cathedram (1959): “In essentials, unity; in doubtful matters, liberty; in all things, charity.”
This shift in what defines belonging doesn’t lower the bar; it raises it. Faithful living now demands more than ritual compliance — it requires the Spirit’s guidance to discern how love looks in changing circumstances. That’s why Jesus promises the Advocate, who will teach us all things. Like the early Church at the Council of Jerusalem, we are still learning how to be God’s people in a new and ever-changing world.
Sunday Readings 