Category: English

God’s Word Prunes Us

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5th Sunday of Easter [B]

April 28, 2024

John 15:1-8

Jesus is the vine, and we are His branches. He then declares that unfruitful branches will be cut, and healthy ones shall be ‘pruned.’ In fact, Jesus says, “You are already pruned because of the word that I spoke to you (John 15:3).” What does it mean? How does His word prune us? What is Jesus’ purpose?

If we have the opportunity to visit a vineyard, we will see how the vinedressers work. Among the things that they do is to cut the unhealthy and dead branches and prune the healthy ones. Pruning itself may include removing dead or unhealthy parts of the plant so that the vine may supply its nutrients to healthy branches. But also, the vinedressers would trim and slim down some overgrown branches since these branches typically don’t yield good grapes and suck up nutrients from their neighbour branches. All are done for one purpose: to produce a good quality grape.

Then, how does Jesus’ word prune us, the branches? Firstly, we recognize that we are creatures of language. The language we listen to and learn form who we are. Children who used to hear violent words tend to grow to be violent persons. Children who are fed with discouraging words tend to have low self-esteem. Yet, children who are never told words of proper corrections and discipline may become weak characters who always blame others. Children need to hear both encouraging and loving words as well as words of constructive corrections. Good words will make them grow confident, and proper discipline will make them avoid failures and dangers in the future.

It is the same with the Word of God. Listening to God’s word in the Bible, we discover many affirming words and heart-warming stories. Yet, the same Bible contains words, instructions, and stories that are strong and even demanding. The Gospel has lovely stories like those of Jesus, who blessed children and embraced sinners. Yet, the same Bible narrates Jesus, who said, “repent from our sins and believe in the Gospel.” Jesus, who opens the heavens for all of us, is also the same Jesus who teaches the reality of hell.   

Listening to the holy Scriptures every Sunday in the Eucharist, or even every day in our personal reading, allows God’s word to prune us. If we also do our parts to meditate on the words and internalize them, we are growing in holiness. In times of trials, God’s words strengthen us to hope. When in doubt, God’s words give clarity of faith. When we do wrong, God’s words correct us and invite us to repentance. When in fear, God’s words encourage us to love more and do good works. This is spiritual fruitfulness.

Another exciting thing also is that John used the word ‘καθαίρω’ (kathairo, I clean). This word can mean the act of pruning in the context of a vineyard, but the same word is used to describe Jesus’ act in healing the leper (see Mark 1:40-41). God’s words do not only prune our characters but also directly heal and purify our souls. The Church teaches us that we receive indulgences when we read the Bible for at least 30 minutes in a prayerful way. Have you read God’s words today?

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Valentinus Bayuhadi Ruseno, OP

Vocation and Profession

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4th Sunday of Easter [B]

April 21, 2024

John 10:11-18

Profession and vocation look similar and can even be interchanged. A woman, feeling a calling to heal others, chooses to pursue a career as a doctor. After years of training, she begins to work at a hospital or clinic, serve her patients, and earn a living. In this example, there is no significant difference between a profession and a vocation. But, looking deeper, the two are fundamentally different. However, what are the differences? How does this affect our faith and lives?

Simply put, professions are what we do, and vocations are who we are. The former is about ‘doing,’, and the latter is about ‘being.’ We do professions for a living, whereas vocations are our lives. The professions remain as long as we work or are employed, but when we are no longer working, we lose that profession or change to another. However, vocations define who we are. We do not lose our vocations when we stop working; in fact, our vocation gives identity to our actions. Some vocations only stop when we die, but some go into eternity.

Jesus, the Good Shepherd, is the best example we have. Jesus distinguishes Himself from ‘the hired men’ who do the same stuff as the shepherd but for profit. Thus, they will prioritize themselves, run, and abandon the flock when dangers come. Jesus’ vocation is shepherd; consequently, the sheep are an integral part of Jesus’ identity. Without sheep, a shepherd cannot be a shepherd. Yet, it is not enough to accept one’s vocation; we must live fully our vocations fully. Like Jesus, it is not enough to be any shepherd; Jesus chooses to be the ‘good’ shepherd, one who sacrifices his life for the salvation of his sheep.

There are different types of vocations in the Catholic Church. Firstly, our vocation is to be Christians. Then, we have those called to married lives, as husbands and wives, to families, fathers, and mothers. Some are also called to become religious women and men, as well as ordained ministers. These are vocations because they tell us about our identity, mission, and life. As a father, one does not simply do the fatherly stuff; in everything he does, he does it as a father. The same goes for other vocations.

One day, a parishioner came and told me that she had just had a miscarriage. She was distraught. Losing her baby daughter was extremely painful, and without a child, she believed that she had failed to be a mother. Then, I told her that she did not fail, and once she was a mother, she was always a mother. Even though she lost her daughter on earth, she still had her in the afterlife. The Catholic faith teaches that she must keep loving and caring for her daughter, albeit in different ways, spiritually. Her vocation as a mother is everlasting.

We all have our vocations, but it is not enough to accept them. Like Jesus, the good shepherd, we must choose to live our vocations fully.

Valentinus Bayuhadi Ruseno, OP

The Church and the Gospel

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3rd Sunday of Easter [B]
April 14, 2024
Acts 3:13-15, 17-19

The first reading gives us St. Peter’s first preaching at the Pentecost. After the Holy Spirit descended upon the disciples, they began speaking about the great wonders God had performed in different languages. Some people who witnessed the event thought that they were drunk. However, St. Peter, as the leader of the apostles, denied this allegation and went further to preach the Gospel (see Acts 2). This was the first Gospel proclaimed by the Church. What is this Gospel, and what is its content?

Gospel (εὐαγγέλιον, euangelion) originally refers to the imperial announcement of great news that affects many lives in the Roman empire, like the ascension of the new emperor or the major war victories. Jesus adopted the term as He proclaimed the ‘Gospel of God’ (see Mar 1:14). Then, guided by the Holy Spirit, the Church, through her leaders, especially Peter, embraced the same vocabulary in his preaching.

The Gospel that the primitive Church proclaimed focuses on Jesus and what God of Israel did to Him. Peter said that out of ignorance, some Jewish leaders handed Jesus to the Roman authority to be crucified. By doing that, the author of life was denied and put to death. Yet, God raised Him from the dead. Through this great twist of events, God has fulfilled what he had announced through the prophets. The summary of the Gospel is the death and resurrection of Jesus Christ as the fulfillment of God’s plan (see also 1 Cor 15:1-6).

Yet, the good news does not stop there. Though the Jews, the Romans, and all of us, through our sins, have a share in the death of Christ, it does not mean that we are all forever condemned. In fact, through His death and resurrection, He has brought the grace of salvation. Yet again, to make this grace effective in our lives, we must open ourselves and accept it. How to do that? St. Peter explicitly says, “Repent and be converted!”

‘I repent’ in Greek is ‘μετανοέω’ (metanoeo), and this word suggests a transformation (meta) of mindset (nous). While ‘I convert’ in Greek is ‘ἐπιστρέφω’ (epistrepho), and this verb indicates a physical movement of turning back or away. Therefore, two words point both to internal renewal and external manifestation of repentance. To believe in the Gospel is not enough to mentally say, “I accept Jesus Christ in my heart” or “I believe in His resurrection,” but we continue to live in our sinful ways. On the other hand, if we perform many services and attend many prayers but do not enthrone Jesus in our hearts, it is mere showoff or even narcissistic.

This is the Gospel that the Church preaches, and since we are part of the Church, we are also responsible for sharing and living the Gospel. We announce to our families, friends, neighbors, and indeed all people. Yet, the Gospel is never a burden but rather a proof of love. If we love our brothers and sisters, then we desire the best for them, that is their salvation. Thus, preaching the Gospel is necessary to offer them this gift of salvation.

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Valentinus Bayuhadi Ruseno, OP

Holiness and Mercy

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2nd Sunday of Easter – Divine Mercy [B]

April 7, 2024

John 20:19-31

The second Sunday of Easter is also known as the Divine Mercy Sunday. Though the title is relatively recent (St. John Paul II established this celebration on April 30, 2000), the truth about divine mercy is essential part of God’s characteristics revealed in the Bible.  How do we understand divine mercy and how do we practice mercy to others?

Mercy is related to the word ‘rahamim,’ which is rooted in the word ‘Rahim’ meaning ‘womb.’ Thus, ‘rahamim’ implies a mother’s natural feelings and attitude toward her children. Our good mothers keep accepting and loving us as their children, despite our stubbornness and pains we gave them. Some mothers even will not hesitate to sacrifice themselves for their children’s lives.

Another perspective to understand mercy is its indispensable connection with justice. Justice is ‘to give someone’s due,’ while mercy is to give someone that is not his due (in positive way). Good fathers generally exemplify this point. A father is a figure of justice in the family. He imposes discipline to his children, and sometimes inflict punishments if his children fail to behave properly. Yet, a good father know that justice he establishes is also an act of mercy. Aside from the fact that father’s discipline tend to be more gentle, his tough education is actually a form of tough love that shapes his children’s characters. Failure to perform justice might result in his children’s bad attitudes, and bad personality is never good for our children’s future. Thus, justice in wider perspective is mercy.

Going deeper into the divine mercy in the Bible, we also discover the intimate connection between mercy and holiness. In Sinai, God instructed the newly established Israel to be holy as God is holy (see Lev 11:44-45; 19:2; 20:26). How to be holy like God? In Sinai, God gave His laws for Israel. These laws were to form Israel as God’s nation, and by observing these laws, they separated themselves from other nations. Therefore, to be holy, to be separated from others and for God, the Israel had to obey God-given laws.

However, in the Gospel of Luke, Jesus taught, “Be merciful as your Father is merciful (Luk 6:36).” Jesus deliberately translated holiness into mercy. In Luke 6, Jesus taught beatitudes and chartered new laws just like God had done in Sinai. However, Jesus’ laws are not to make His disciples ‘exclusively separated’ from other people, but rather to touch other with acts of mercy. Holiness definitely is separation from sins and for God, but being holy is also being merciful. Holiness is to allow others to experience the divine mercy in their lives. And as our neighbours are touched by mercy, they may come closer to God.

How do you experience divine mercy in our lives? How do we express mercy to others? Do we do justice as the foundation of our mercy? Do our acts of mercy lead us closer to God?

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Valentinus Bayuhadi Ruseno, OP

The Empty Tomb 

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Easter Vigil – Easter Sunday [B]

March 31, 2024

Mark 16:1-7

Jesus is either everything or nothing at all. Why? Because He made an extraordinary claim that He is divine. C.S. Lewis responded to this claim with three possible answers, ‘Lunatic, Liar or Lord.’ Either Jesus was a delusional man believing that He was God, or Jesus was an evil man who wanted to deceive the world for His profit, or He is the Lord because what He claimed is true. If Jesus’ claim is true, then He deserves all our worship, our love and adoration. Yet, if Jesus’ claim is false, then He is just nobody who happened to be a lunatic or liar. Then, what is the evidence of His claim?

The answer is the resurrection of Jesus. And what is the proof of His resurrection? The empty tomb! Yes, this is the first evidence we have. If we read the four gospels, we will find a resurrection story with slight variations, but all agree with the reality of the empty tomb. If I were Jesus, I would have chosen a more dramatic and visible way of resurrection. I would have even appeared to Pilate and the chief priests to make a bold statement. Yet, Jesus chose to show an empty tomb and later appeared to the women. But, these women? These women were the same women who stood near the cross of Jesus, and they went back early in the morning to anoint the body of Jesus to give a proper burial to Jesus. These women exhibited their faithfulness and love to Jesus. 

The evidence for Jesus’ resurrection has been discussed extensively by many scholars, and I would not have enough time to cover it here. Jesus did not appear to Pilate or Annas and Caiaphas because they had decided to reject Jesus as a lunatic or liar. Thus, Jesus’ resurrection is nothing but useless. They even spread lies that the body was stolen. One scholar said, ‘For disbelievers, no proofs are ever sufficient.’

However, we are here, just like the women who visited the tomb early in the morning. We are here because we believe in Jesus, and we love Him. Jesus’ choice for an empty tomb, rather than a grandeur showoff of His resurrection, invites us to enter the empty tomb and make decisions for ourselves. Pope Francis once said that Jesus did not need to remove the stone to go out from the tomb, but for us to enter the tomb. Do we still love Jesus even when we only see emptiness? Are we still faithful even if we did not find the Lord?

Yes, we believe in Jesus, and yes, we love Him. Yet, faith, hope and love are not static, but rather something that grows. God allows us to experience crosses and even empty tombs because, through these events, we may grow in our faith and love. We must not forget that when we carry a cross, we may be like Simon of Cyrene, who carried the cross of Jesus. We must not forget that Jesus was few steps away from the empty tomb, waiting to bless us.

Celebration of Easter is not just a annual ritual, with different fancies symbols, but an invitation for us to renew and deepen our faith and love for God. Afterall, Jesus is everything to us. Blessed Easter!

Valentinus Bayuhadi Ruseno, OP

The Covenant

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5th Sunday of Lent [B]

March 17, 2024

Jeremiah 31:31-34

 In the bible, the word covenant (in Hebrew בְּרִית (Berit), in Greek διαθήκη (diatheke)) is an agreement between individual, families, tribes or nations. It is commonly used to bind the overlord king and his vassals. The supreme lord was obligated to give protection in times of need, while the vassals must be loyal and pay tributes. At the individual level, a covenant forged a familial bond between the parties. They become brothers, and thus, they must protect and help one another. Or, when the covenant involves man and woman, they become husband and wife, a new family.

Though covenant is a complex reality and even still debated by scholars, one thing is sure: that covenant is an agreement about the ‘exchange of people’ rather than the ‘exchange of items.’ A radical change of their identities is expected for those who enter the covenant. 

The term covenant is a key to understanding the bible because God took the initiative to bind Himself to Israel through covenant. There are several moments where God formed a covenant with Israel, but the most famous one is the covenant at Mount Sinai through the mediation of Moses. The Lord said, “Now, therefore, if you will obey my voice and keep my covenant, you shall be my own possession among all peoples; for all the earth is mine, and you shall be to me a kingdom of priests and a holy nation (Exo 19:5-6).”

The covenant created Israel as a nation under God’s leadership. Thus, Israelites, as citizens of God’s nation, must obey and be faithful to one God alone, that is, the Lord, and follow His Laws. However, the covenant does not only form a king-people relationship but also a family. Often, Israelites are addressed as ‘sons of God’ (see Exo 4:22 and Deu 14:1). And what is even more intriguing is that a marriage relationship is also established through this covenant. Prophet Hosea famously describes the relationship between God and Israelites as husband and wife.

Prophet Jeremiah prophesized that there would be a new covenant (Jer 31:31, first reading). This is fulfilled in Jesus Christ. In the last supper, Jesus said, “This cup that is poured out for you is the new covenant in my blood (Luk 22:20).” One of the main purposes Jesus offered up himself at the cross is to forge and ratify this new covenant. Since the divine blood of Christ ratifies it, the covenant is everlasting and unbreakable.

Jesus offers us a covenant despite our unworthiness. Through faith and baptism, we enter the covenant, and our identity is radically transformed. The Lord is our God, and we become the people of the Kingdom of God. Yet, because of the same covenant, we are also His children, and we have a right to call God ‘our Father’. Moreover, a marriage is established. The Church is the spouse of Christ, and Christ loves His spouse so much to the point of giving His life for her. As the people of the new covenant, constantly renewed in the Eucharist, do we need to behave ourselves as obedient and loving children to our Father? Do we act as a faithful and loving spouse to Christ, our bridegroom?

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Valentinus Bayuhadi Ruseno, OP

Is Faith Enough?

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4th Sunday of Lent [B]

March 10, 2024

Ephesians 2:4-10

St. Paul wrote in his letter to the Ephesians, “For by grace you have been saved through faith, and this is not from you; it is the gift of God; it is not from works, so no one may boast (Eph 2:8-9, first reading).” Does it mean that what we need to do is to believe? Do we still have to receive the Eucharist and other sacraments like the Catholic Church instructs? Are we still required to do good works and acts of charity?

Often, the Catholic teaching of salvation is comically understood as ‘faith and work,’ which means that to be saved, Catholics must both believe in God and do various works prescribed by the Church, like receiving the sacraments and performing acts of mercy. Yet, this is frankly not the authentic teaching of the Church. Council of Trent decreed that “none of those things that precede justification, whether faith or works, merit the grace of justification (Decree on Justification).” The grace of God that brings us salvation, the forgiveness of sins, and holiness is always a gift from God. Nothing we do can earn it.

Since grace is a gift, just like any other gift, we either freely accept or refuse the gift. Thus, Catechism states, “God’s free initiative demands man’s free response, for God has created man in his image by conferring on him, along with freedom, the power to know him and love him (CCC 2002).” Here comes the role of faith. We say ‘yes’ to God through faith and embrace His grace. But does it mean having faith is enough, and we no longer do anything? If we believe, can we do anything we want, even evil things?

St. Paul indeed says that the grace is not from our works (verse 9), but in the next verse, St. Paul adds, “For we are his handiwork, created in Christ Jesus for the good works that God has prepared in advance, that we should live in them (Eph 2:10).” Is St. Paul contradicting himself? To understand this, we must distinguish the two ‘works’ that St. Paul uses. The first work (verse 9) refers to our efforts to get salvation outside of grace, which is futile. Meanwhile, the second work (verse 10) points to our good works in grace that are pleasing to God.

Yes, grace is freely given, but it does not mean a cheap one. Grace is not something static but active and dynamic. Grace gives us the capacity to do good works, and when we respond to it faithfully, we grow spiritually and open ourselves to more grace. The more good works in grace we offer, the more grace we receive, and the more extraordinary grace we receive, the greater capacity we have to do good works. 

We do not see our involvement in the Eucharist and other sacraments as our efforts to bribe God and get grace, but rather our ways of growing in grace. Our acts of mercy in the family and community are not our works but participation in God’s love for His people. 

(For a deeper understanding of grace, please read CCC paragraph 1987-2006)

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Valentinus Bayuhadi Ruseno, OP

The Ten Commandments

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3rd Sunday of Lent [B]
March 3, 2024
Exodus 20:1-17

On the third Sunday of Lent, the Church invites us to reflect on the Ten Commandments (our first reading). However, if we read the original Hebrew text, we may find something exciting.
God did not say that He handed down ‘the commandments,’ but instead, He gave ‘the words’ (הַדְּבָרִ֥ים – read: a-debarim). Why did God choose ‘words’ rather than ‘commandments’? After all, the content of what he said was really about laws.

The first answer may return to the creation account (Gen 1). God created the world and humanity with His ‘word,’ and now, in Mount Sinai, God formed Israel as His people with the laws given through His ‘word.’ This parallel points to us that the ‘laws’ passed in Sinai were not new, but God had placed them since the beginning. The ‘ten laws’ were not imposed from outside but an integral part of creation and human persons. God’s design is that by obeying the ‘commandments,’ the Israelites may return to Eden, where they may find their true happiness.

The second answer is that the choice of ‘words’ rather than ‘commandment’ shows the nature of the laws that God gave in Sinai. God did not treat Israelites (and also all of us) like slaves under the regime of terror. He did not force His rules upon us and punished us severely when we disobeyed Him. Yet, God treated us as adult children who can freely embrace these laws because we realize that these ‘laws’ are indeed beneficial for us.

The ‘laws’ are not externally imposed upon us but are following out from our being. Like gravity, it is not something externally added but an integral part of our universe, and so are the ‘ten words.’ We can use our natural reason to discover the laws. Our correct thinking will agree that killing, stealing, and adultery are wrong. Our right mind will support our efforts to honor our parents. And our logical thinking will lead us to one and true God. Since the ‘laws’ are integral to our nature, violating them means we bring harm to ourselves.

The third answer is that ‘words’ are a means of communication. The ten commandments are His words; thus, through them, we may communicate and understand Him better. And, as we get to know God better, we become closer to Him. The Ten Commandments are not a mighty wall to keep us away from God but a bridge connecting us to His immense love.

In this season of Lent, we are invited to reflect deeper into these ‘Ten Words .’We can reflect on each commandment: What is its purpose? What benefits do they bring us? What harm does it cause us when we violate it? What does it tell us about God, who created them?

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Valentinus Bayuhadi Ruseno, OP

Isaac’s Faith

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2nd Sunday of Lent [B}

February 25, 2024

Gen 22:1-18

Isaac’s binding is one of the Bible’s most dramatic and intense stories. From this story, the Church sees that Isaac is the type of Christ. Isaac and Jesus were both the sons of the fulfillment of God’s promise. Both were born in the miraculous conditions. Isaac and Jesus were the sacrifices of their fathers. Yet, Isaac’s sacrifice was halted because his sacrifice would be fulfilled in Jesus on the cross. However, though typological analysis is beautiful, some questions remain unanswered. How did Isaac feel when he knew that he was about to sacrifice? Was he forced or freely giving himself? What was his motive?

Whether or not Isaac was forced as a sacrifice revolves around this age during the event. Many imagine that Isaac was still a small child, and thus, Abraham forcibly tied him and made him ready for the sacrifice. Yet, the text suggests that he was no longer a small child because he carried on his shoulder the wood for the sacrifice. Since wood was not for simple fire but a ritual sacrifice, Isaac must have brought a significant amount. Indeed, it was a job for a strong young man. Thus, we can conclude that Isaac was not forced because, as a young man, he had the physical power to resist the aging Abraham. Isaac was freely giving himself as a sacrifice and, perhaps, asked Abraham to bind him.

Yet, the question remains: Why did Isaac feel? Why did he offer himself? Unfortunately, the text of the Bible does not give us a window into Isaac’s heart. Yet, putting ourselves in the place of Isaac, it is not difficult to feel the great distress, sorrow, and fear. He was a young man with many years to come, and yet he was about to lose his life at that moment. He was not only facing death but a violent death. In fact, unlike his father, he had little to ponder about God’s will since he knew about it just a few moments before the sacrifice. Why?

The story usually focuses on the faith of Abraham, who obeyed God’s will and gave up his only son. God Himself blessed Abraham for his steadfast faith (see Gen 22:16-17). Yet, the story is also about Isaac’s faith. In the Bible, Isaac is considered a minor character among Israel’s patriarchs compared to Abraham and Jacob. He has fewer stories and often takes a more passive role. Yet, the story has proved that Isaac is a man of great faith. In fact, without his faith, Abraham would not have received the blessing.

Isaac’s faith is mature and profound. Amid extreme anguish and debilitating fear, he remained steadfast and believed that God would eventually turn things well. His faith also helped him to recognize that his life was a sacrifice to God. As he offered himself as a sacrifice, God’s blessing came to Abraham. Isaac’s faith is not only about ‘believing in God’s existence, not only about passive reception of situations but actively participating in God’s will.

How do we react in the face of uncertain situations and suffering? Fear, anxiety, or anger? What is faith to us? A mere belief in God, a passive surrender to avoidable situations, or proactively seeking God’s will? Do we also offer our lives as sacrifices to God so that others may receive blessings?

Valentinus Bayuhadi Ruseno, OP

The Desert

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1st Sunday of Lent [B]

February 18, 2024

Mark 1:12-15

What do we imagine when we hear the word ‘desert’? The image in our mind may vary depending on our experience and knowledge of the desert. Yet, we agree that the desert is barren, plagued by an unfriendly climate, and not a suitable place for humans to live. Then, why does the Spirit lead Jesus to the desert? Why do we need to experience desert moments?

When we have an image of a desert, we can think of a fertile garden as its opposition. The Bible gives us these two images, a garden, and a desert, as two contrasting places. Adam and Eve originally lived in the perfect garden, with everything provided. They had the best food and safest place; most of all, God was with them. Yet, they fell, and they had to leave the garden. They began their journey in a ‘desert’ where they had to work hard to earn their livings, where many dangers lurked, and death was their final destination.

Then, why did Jesus follow the Spirit to the desert? The answer is that Jesus is in the desert for us to find Him. Even the desert may become a holy place because our Saviour is there and blesses this place. Yes, the desert is a dangerous place, and even the evil spirits are lurking to snatch us away from God, yet Jesus is also there. His presence makes even the ugliest place on earth a beautiful and holy ground.

The presence of God in the desert is not even something new. Interestingly, the word desert in Hebrew is מדבר (read: midbar) and can be literally translated as ‘the place of the word.’ Indeed, the desert is where the Israelites endured many hardships and were tested, yet it is also where God manifested Himself and made a covenant with Israel through Moses. In fact, through the desert experience, God disciplined and formed His people.

Our natural inclination is to avoid a desert, whether a natural geographical place or a symbol of our difficult moments in life. We don’t want to experience pain and sickness, we hate to endure financial and economic difficulties, and we detest difficult relationships in our family or community. We want to be blessed, to be in the Paradise. Yet, we must not fear to walk through our deserts because Jesus is there. Indeed, our hardships can exhaust us and become the devil’s opportunity to tempt us hard, yet with Jesus, these experiences can be a means of holiness.

In the season of Lent, the Church teaches us to fast, to pray more frequently, and to increase our acts of charity. These practices invite us into the desert to feel hunger, experience discomfort, and enjoy fewer things that give us pleasure. Yet, paradoxically, when we enter voluntarily and faithfully this difficult desert of Lent, we may find Christ even there, and we are renewed in holiness.

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Valentinus Bayuhadi Ruseno, OP