Dear brothers and sisters, may the Lord give you peace. In our readings today, we will have the opportunity to delve deeper into the profound mystery of God’s covenant with Abraham and its fulfillment in Christ—and in us, the Church, the New Israel.
In Genesis, God calls Abraham to leave his homeland and promises him, “To your descendants I will give this land.” The promise is to many descendants—the nation of Israel—chosen to be a sign to all nations of God’s saving purpose. Yet in Christ, we discover how this promise reaches its perfect fulfillment. As St. Paul explains, it pointed ultimately to one descendant—Christ—and extended through Him to all nations. We who believe are heirs to this promise, becoming the New Israel—not a nation with flags or armies, but a spiritual people united in Christ.
The Catechism of the Catholic Church teaches us that “the Church is the new people of God” (CCC 781). It is not a mere continuation of the Old Testament Israel, but the fulfillment of God’s plan, made manifest in the New Covenant established by Christ’s blood (CCC 763). This New Israel, the Church, is a “chosen race, a royal priesthood, a holy nation” (CCC 783, quoting 1 Peter 2:9), called to bear witness to God’s love and mercy in the world. Through baptism, all peoples are grafted into this one People of God (CCC 1267), transcending ethnic or national divisions, united by faith and charity.
It is vital today—especially in the context of the war between the modern state of Israel and Iran—to distinguish between Old Testament Israel and the New Israel of the Church ratified in the New Covenant of Christ’s blood shed for us on the Cross, and instituted at the Last Supper. This New Israel is the Church, the spiritual Body of Christ; we serve a higher King and belong to a kingdom that transcends earthly borders. We must not confuse this with the modern political State of Israel, established in 1948, which has its own government, policies, and conflicts. When we speak of war, justice, and moral responsibility, we do so as citizens of heaven, not as partisans of an earthly state.
In the Gospel, Jesus warns us not to judge others harshly—He urges mercy, humility, and self-examination. This teaching guides how we must approach the tragedy of war: we cannot take sides based on political identity; rather, we stand with all humanity, pray for peace, pursue justice, and care for victims regardless of nationality.
Pope Leo XIV, our current pope, has addressed the Israel–Iran conflict with moral clarity. He has appealed for reason and responsibility, calling on both nations to pursue dialogue and restraint. He has emphasized that no one should ever threaten the existence of another and urged all countries to support the cause of peace by initiating paths of reconciliation and promoting solutions that guarantee security and dignity for all.
As members of the New Israel, our calling is to be peacemakers. The Catechism reminds us that the Church is called to be “a sign and instrument of communion with God and of unity among all men” (CCC 775). Amid violence in the Middle East, we must pray fervently for peace, for reconciliation, and for hearts open to conversion. We should advocate responsibly by promoting dialogue, humanitarian aid, and respect for human dignity. Above all, we must live mercy, as Jesus taught—not passing judgment but seeing human suffering as our own.
May we, like Abram, answer God’s call with trust. May we, as the Church, shine as signs of blessing and peace. And may our words and actions proclaim that in Christ’s kingdom, every life is sacred and no war can undo God’s eternal promise of reconciliation.
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