6th Sunday of Easter Year B

Jeff Bagnall • 22 April 2024

In ( Acts 10 ), Luke tells us how Peter realised something new about being a follower of Jesus. It follows most suitably after the much limited beliefs of Peter that we read about last Sunday. Peter was a Jew and Jews believed that they were God’s people, which, they thought, meant that God didn’t have any regard for non-Jews. These beliefs were expressed in the everyday practices of eating – some foods were approved but others were judged to be unclean (ritually defiling). But before this section of Luke’s story, he tells us that while Peter was cooking for himself at his seaside lodgings in Joppa (not the place in East Lothian), he came to realise ( see here ) that these views were not in line with God’s wishes. This visionary message enabled him to welcome the Greek speaking friendly non-Jew Cornelius, and to preach to the assembled (not all Jewish) crowd and to witness the Spirit of God enthusing them. His view of God’s will for people had radically changed from what it had previously been.

The second reading ( 1 John 4:7-10 ) , as previous readings from this New testament book read during the period celebrating the Resurrection, focuses on God’s love and the core of the requirements for being a Christian – we should love one another. It says that God shows his love by sending his Son as a sacrifice for our sins. The word for sacrifice (‘ιλασμος in the Greek original) is used twice in this letter of John’s and nowhere else in the New Testament, and rarely in the Old Testament. Whereas the church over the centuries has sometimes seen the crucifixion as an appeasement of God’s wrath against human sin, this interpretation does not sit well with the overall tone of the letter which so much stresses the love of God – a God who would not make such a requirement of us or of His Son. The passage re-enforces the new expansive vision, that God’s love is not limited to the Jews but extends to absolutely all people to the extent that they themselves show this kind of love to others. This attitude supersedes the O.T. ten Commandments by including their core statements and raising the standard of what God wants of us in our lives.

The reading from the Gospel of John follows on from the image of the vine in last week's reading. It is about the Father and the Son loving us, and how we are to remain in God’s love by keeping the commandments. But these ‘commandments’ are just the personal challenges that God as a friend, makes of each of us in our own particular circumstance: for Jesus this was that He should lay down his life for this kind of message. We each need to discern what God’s love calls on us to do with our lives: whatever, it will come under the umbrella of the commandment that Jesus spells out in our passage today – “to love one another” and that is where the reading ends.

See Jeff's jottings: Lost for words

Jeff Bagnall was a lecturer for many years at Craiglockhart College teaching RE to many future Catholic Primary teachers.

5 September 2025
The first reading is one of the significant incidents in the tale of the exodus – the going out from slavery in Egypt towards the promised land. At this point in the story (Exodus 32:7-17) Moses has gone up the nearby mount Sinai and received the Ten Commandments from God; but he had been away forty days and during this time the people had forgotten this unknown God of Moses and remembered the golden calf worshipped in Egypt: an abandonment of the true god who brought them out of slavery. The account describes this depravity in terms of the wrath of God. But most interestingly, Moses intercedes with God on their behalf and reminds Him of the promises made to Abraham and his descendants, and that these are the people due for this promise. This story was kept alive in the people’s tradition because it was a pattern of betrayal and return that was repeated in their lives as a race and as individuals, and the Psalm chosen to follow this reading indicates this.
28 August 2025
The first reading is from the Book of Wisdom (9:13-18), which is not in the Hebrew Bible and is known to us only in Greek. It is generally only accepted as canonical by Catholics. It may well have originated in Egypt, a centre of intellectual excellence, and like other wisdom writings is attributed to Solomon
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