TWO JERUSALEMS

Reflections on the Sixth Sunday of Easter: Acts 15:1-2,22-29, Revelation 21:10-14,22-23, John 14:23-29

Biblically, Jerusalem is important for its historical, theological, prophetic, and eschatological significance. It is the focal point of God’s interaction with His people, the location of the Temple, the city of Jesus' passion, and the symbol of God's eschatological kingdom. Today’s liturgy, however, presents us with two contrasting descriptions of Jerusalem.

1. The ‘Shiny’ Heavenly Jerusalem: 

The second reading describes the vision of the ‘New Jerusalem’, and the imagery is frankly stunning! Perched on a high mountain, this holy city that descends from heaven radiates like a precious stone, “like Jasper, clear as crystal”. John, in chapters 21 and 22 of his book of Revelations, characterises the heavenly Jerusalem in three ways:

1. A Perfect City (21:9-21): Jerusalem is the beautiful bride of the Lamb (21:9-14), the most holy place where God is glorified (21:15-21);

2. A Perfect Temple (21:22-27) that is characterised by God’s presence (21:22), God’s protection (21:23-26), and God’s purity (21:27);

3. A Perfect Garden (22:1-5) nourished by God (22:1-2), where we will worship God (22:3), see Him (22:4) and reign with Him (22:5).

John’s idealistic vision echoes Isaiah’s vision of a renewed Jerusalem (Isaiah 65:17-25) and Ezekiel’s temple (Ezekiel 40-48). The New Jerusalem is founded on the 12 apostles (21:14) and its gates face all directions (21:13), welcoming people from “every nation, tribe, and language” (7:9). Its Open Gates (21:25) are never shut, signifying eternal peace, safety, and unrestricted access to God. Every element of this vision is profound and hope-inspiring, symbolising the culmination of God’s redemptive plan and the eternal union of God with humanity.

2. The ‘messy’ Earthly Jerusalem: 

In stark contrast to the ‘shiny’ heavenly Jerusalem of John’s vision, the first reading presents a more realistic picture of Jerusalem, a version that we can relate to better. The Council of Jerusalem described in Acts 15 is a pivotal moment in Church history. The early Church gathers in Jerusalem to reflect on a messy situation and a sensitive topic that had huge implications for the Church’s future. The Church assembles to decide whether Gentile converts need to adhere to Jewish laws (like circumcision) to be saved. The early church was predominantly Jewish, but as Paul and Barnabas evangelised Gentiles (non-Jews), tensions arose over whether these converts must follow Mosaic Law to become Christians.

Some Jewish believers insisted that Gentile converts fully embrace Jewish customs, sparking a theological and cultural crisis. While Paul and Barnabas, among others, argued that salvation is through faith alone, Pharisaic believers seemed to insist that Gentile converts must be circumcised and follow the law of Moses (15:5). Lines were drawn, and hostility grew. As the letter sent by the apostles attests, “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”. It was a messy situation and a sensitive topic, and held huge implications for the Church’s future.

3. Journeying from the earthly (messy) to the heavenly (shiny) Jerusalem: 

The Church faces the permanent challenge of travelling on a dynamic synodal path from the reality of its earthly existence to the vision of its heavenly destiny. We are in this collective ‘pilgrimage of hope’ from the reality of Acts’ council to John’s vision of the Church. The liturgy presents us with three valuable lessons for this journey.

1. From confusion to obedience: 

While the differences of opinion and the unauthorised ambassadors seem to have created confusion in the community, the apostles intervene. They do not hesitate to critique those in the wrong. The Jerusalem Synod proves that plurality need not create disunity and that unity does not necessarily mean uniformity. Jesus, in the gospel, encourages his disciples to keep his word if they truly love him. How important is it for the Church today to liberate itself from the shells of populism and polarisations so it can truly listen and obey its Good Shepherd?

2. From Traditions to Discernment: 

It should be done this way because it has always been done this way! How often does this logic echo in our community gatherings, general chapters, parish councils, and consultors’ meetings? The Council of Jerusalem is eager to listen to the Holy Spirit and embrace the dynamic and evolutionary nature of customs, traditions, rituals, doctrines, and rites. The apostles declare, “It is the decision of the Holy Spirit and of usnot to place on you any burden beyond these necessities”. This discernment is possible in the Holy Spirit. Jesus adds, 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”.

3. From Conflict to Peace:

Jesus promises peace that this world does not give us. Peace, to Jesus, is not the absence of conflict, differences, and debates. On the contrary, it is characterised by the presence of the Spirit that can help us arrive at consensus despite our differences. The apostles reached  a consensus whereby circumcision is not forced on the new converts, but the Gentiles are asked to respect some non-negotiables. Consensus is not compromise. It is not give and take. It is the mutual respect of a collective journey.

As witnessed in Galatians 2:11-14, the Jerusalem Synod did not completely resolve the conflict. Paul confronts Peter over table fellowship with Gentiles. That precisely is the nature of our journey. Conflicts will remain. Party lines will be drawn. However, the challenge is to keep God’s word and listen to the Holy Spirit to journey from confusion to obedience, customs to discernment, and conflicts to peace.