Category: English

The Magi and the Truth

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The Epiphany of the Lord
January 7, 2024
Matthew 2:1-12 [B]

The Christmas season ends with the feast of Epiphany. This ancient feast is associated with the story of the Magi from the East who visited the child Jesus in Bethlehem. The story is a fitting conclusion to the Christmas season since the Magi represented the nations of the world who came and worshiped the newborn king. Jesus was born not only to be the Messiah of the Jews but also the Savior of the nations.

The identity of the Magi remains largely a mystery. The earliest depiction in the Basilica of the Nativity in Bethlehem presented them dressed in Persian clothes (presently Iran). But, some fathers of the Church believed that they were Chaldeans (now Iraq). Others still argued that they were coming from northern Syria because they were thought to be the descendants of Baalam (see Num 22). Finally, we are not really sure. The Bible describes them as ‘Magos’; in the Bible itself, ‘Magos’ has ambiguous meanings. The word Magos can be negatively associated with a sorcerer, one who practiced magic and even to earn money and fame (see Acts 13:6). Yet, the term can also be translated as a sage or wise man, one who dedicated himself in search of Truth.

The Church’s traditions tend to see the Magi as the wise men from the East. These were people who offered their lives in search of the Truth. Yet, living two millennia before us, they did not enjoy the fruits of scientific revolutions and methods. They had to rely on limited resources and information, often mixed with myths and superstitions. They did not have chemistry yet, but rather alchemy (protoscience that aims to transform one material into something else like gold or medicine). They did not yet understand astronomy principles but contended with astrology (a pseudo-science that reads the celestial bodies and how they relate to human fates). The majority of their literature probably dealt with magic rather than true science.

However, despite their limitations, God recognized their sincere effort and thus led them to the Truth himself through the star. After all, God placed in their hearts the profound thirst for Truth. They proved their commitment as they left their palaces’ comfort and embarked on a long, dangerous journey. We are also not sure what Baltazar, Melchior, and Gaspar (as the tradition calls them) truly experienced when they discovered Jesus, the Truth. We are confident that the Magi are the symbols of humanity in search of Truth for God Himself.

Like the Magi, God also created us as beings that possess a fundamental hunger for Truth. Unfortunately, this hunger for Truth does not find its fulfillment because of sins. The sin of laziness poisons our desire for Truth and chains us in our comfort zones. The sin of lust turns our desire for Truth into carnal desire. The sin of pride makes us believe that we already possess the Truth and we do not need God’s grace. Learning from the Magi, we recognize that sciences are also parts of God’s providence to lead us into ultimate Truth to Himself.

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Valentinus Bayuhadi Ruseno, OP

Wives, Husband and Family in God’s Plan

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Feast of the Holy Family of Jesus, Mary and Joseph

December 31, 2023

Luke 2:22-40

“Wives, be subordinate to your husbands, as is fitting in the Lord [Col 1:18].” To us, modern readers, the words of St. Paul raise our eyebrows. How come St. Paul instructed women to be subjected and even slaves to men? Were not men and women created equal in dignity? Is St. Paul anti-women or even a misogynist?

To answer these objections, we must understand the historical context of St. Paul and the Church in Colossae. In the Greco-Roman society of the first century AD, women were basically the household property of men. They were primarily responsible for producing legitimate heirs to their husbands and were expected to care for the house. They were to obey their husbands in all respects. Indeed, there were strong and dominant women, but these were exceptions. Even for the women of nobility, though they enjoyed rare lives of luxury, they also turned out to be political tools. They were offered as brides to secure political alliances and the families’ economic security.

Reading St. Paul in this context, his letter is, in fact, revolutionary. In the section of the instructions to the Christian families (see Col 3:18-21), St. Paul did not write, “Husbands, tell your wives that they need to be your subjects!” Instead, he addressed his female readers directly and made his instructions clear to them. This writing style unearthed Paul’s fundamental understanding of the relationship between men and women: wives stand on equal ground with their husbands. What is even more remarkable is that St. Paul mentioned the women first and the men second. This was unheard of! St. Paul transgressed the cultural limitations to preach, “For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus [Gal 3:27-28].”

Now, how do we understand Paul’s word, ‘be subordinate’? St. Paul used the original Greek word ‘ὑποτάσσω’ (read: hupotasso). It literally means ‘to be assigned under.’ So, the wives are assigned under the husbands. Yet, it does not mean that women are lower in human dignity and status in the family. St. Paul understood that the human family is also a form of human community, and any human community need ‘order’ to flourish. A leader is a responsible person who ensures that the order works properly and, thus, generates the greatest good for everyone in the community. In a family context, St. Paul recognized the husband is the leader of an order called family.

St. Paul further clarified this ‘subordination’ by his instruction to the husbands, “Husbands, love your wives, and avoid any bitterness toward them.” For Paul, family is an order of love. Yes, the men are the heads of families, but they are not tyrants but the leaders of love. Men who are naturally stronger physically are expected to protect and provide for the family. Paul expected husbands to give up their lives for their families, as Christ gave His life for the Church (see Eph 5:25). Thus, ‘ὑποτάσσω’ means that wives are under the radical love of husbands.

We recognize that Paul’s ideal is not always happening. Because of our weakness and the devil’s attack, we fall into sin, and we fail to become a good husband or wife. Yet, we must not lose hope because this is God’s plan for us, and we continue to strive in holiness through God’s grace.

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Valentinus Bayuhadi Ruseno, OP

The Joy of Christmas

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The Nativity of our Lord (Christmas)

December 25, 2023

Luke 2:1-14

Merry Christmas!

The Lord is born, and there is a great joy in heaven and earth. However, what is the reason behind this joy of Christmas? There is joy not because we can gather with our family and relatives and have a good Christmas party. The joy is not because we have gifts and bonuses, nor because we travel and have our vacations. So, what is behind this joy?

Christmas is the day that our Savior is born. This birth is not just a natural biological process involving a man and a woman. This birth is a supernatural event that takes its root from God’s love for us, pitiful sinners. God had countless options to redeem us, yet He chose the most intimate way. God the Father sent His Son, and the Son took His second nature, that is, human nature in the Virgin Mary. In this way, God becomes intimately close to us, thus, His title, Immanuel, God-with-us. He is with us not only in spiritual or mystical manners but in the most humanly possible. He is a baby Mary could feed, Joseph could embrace, and shepherds could see.

However, Christmas is the cause of rejoicing not only in a theological sense but also because it is a strong reminder for all of us. We are living in a changing culture and mindset. Many couples no longer want to have children. Indeed, there are some valid reasons, such as economic hardship that makes it impossible to raise children or certain medical conditions that can be dangerous for the mothers. Yet, many also consider having children a burden, and thus, want only to have the fun things in marriage but get away with the difficult parts, including raising children.

However, Christmas reminds us that while it is true that having children carries its own hardship, it also brings joy. It is true that after receiving Jesus, Mary and Joseph did not get a better life; in fact, they had to endure more suffering. Yet, Mary and Joseph celebrated the birth of the Son of God. We must not forget that the countless angelic community sang glory to the Lord in heaven, and on earth, the shepherds rushed to joyfully greet Mary and Joseph [see Luk 2].

Getting pregnant is indeed a painful and laborious process, and educating our children can often be economically and emotionally challenging. Yet, God also provides abundant joy for parents. There is immense and indescribable joy when the mother sees her newborn baby for the first time. When the parents lovingly interact with their babies, the bodies intensely produce ‘positive’ hormones like oxytocin and dopamine. A friend who recently had a baby recounted her joy every time she noticed simple yet significant growth in her baby. There is joy when the baby begins to pronounce words clearly. There is joy when the baby starts recognising and distinguishing her parents’ faces from others.

Christmas teaches us that there is great joy in heaven when a baby is conceived and born because this baby is a potential citizen of heaven. Now, it is our joy to bring our children entrusted to us to God and share the fullness of life with Him.

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Valentinus Bayuhadi Ruseno, OP

Full of Grace

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4th Sunday of Advent [B]

December 24, 2023

Luke 1:26-38

‘Full of Grace’ is the most iconic title of the Blessed Virgin Mary. Every time we recite ‘Hail Mary,’ we immediately recognize that the first title after the name of Mary is full of grace. Not only is it her most recognized title, but it is also the most ancient. Even it goes back to the Bible, the first chapter of Luke’s Gospel. The angel Gabriel appeared and greeted Mary, ‘Hail, full of grace!’ (Luk 1:28). However, if we carefully read this passage, the title ‘Full of Grace’ is not there. What did the angel say to Mary? Why do we have ‘Full of Grace’ in the first place?

The title ‘Full of Grace’ appears in the Vulgate version of the Bible. Vulgate is the Latin Bible translation done by St. Jerome in the early fifth century. In Latin, it is ‘gracia plena’. Since Latin is the official language of the Roman Catholic Church, ‘gracia plena’ became the standard title of Blessed Virgin Mary and got translated into different languages. When ‘Hail Mary’ and the holy rosary became the most popular devotion in the Catholic world, the title ‘full of grace’ could no longer be separated from Mary, the mother of Jesus. But what is written in the Bible?

What St. Luke wrote in Greek is ‘κεχαριτωμένη’ (read: kecharitomene), and it literally means ‘one who has been graced’ or ‘one who has received grace.’ So, is St. Jerome mistaken? Not really. St. Jerome decided not to make a literal translation but rather a more poetic one, and by this choice, St. Jerome wanted to draw our attention to the total and continuous presence of grace in the life of Mary. Yet, why is the title ‘κεχαριτωμένη’ extremely important for Mary and us?

Firstly, we need to understand the meaning of the word ‘grace .’In Greek, it is ‘χάρις’ (read: Charis), and its most fundamental meaning is ‘gift’ or ‘favor .’Yet, in the New Testament, the word grace does not simply mean any gift, like birthday or graduation gifts, but it is the ultimate and the most important gift. Grace refers to God’s gift of salvation. The salvation is not only from sins and death but also for God. When we are saved, not only are our sins forgiven, but we are also enabled to share the divine life of the Holy Trinity. Grace is the gift of salvation, the gift of holiness, and the gift of heaven. (for a fuller discussion, see CCC 1996-2007)

Mary is wholly unique because she is the first person who has received grace even before our Lord was crucified and resurrected, and in fact, before He was born. The reality of grace perfectly manifested in her. It is not that Mary was worthy but that she was chosen. She did not earn it, but grace was given freely. It is not because of Mary’s plan but God’s providence. Yet, the moment of Annunciation also shows us that grace is free but never cheap. Though grace has filled her since the beginning, Mary still has to make the free choice to accept the grace and make it fruitful in her life. Thus, she said, “May it be done to me according to your word!” Mary’s yes to God’s grace is not only a one-time action but a lifetime commitment, even in the face of the cross.

Our Savior has died, risen for us, and poured out His grace for our redemption. Yet, like Mary, we must choose freely to accept the grace in our lives; through it, we flourish in God’s friendship. This is why we avoid sins, go to the mass regularly and devoutly, or do works of mercy. Not because we want to earn salvation, but to grow in God’s grace and express our thanks for the grace freely given.

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Valentinus Bayuhadi Ruseno, OP

Preparation for the End Time

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The Solemnity of Our Lord Jesus Christ, King of the Universe

November 26, 2023

Matthew 25:31-46

The solemnity of the Christ of the King of the Universe reminds us that the end time is real and will surely come to all of us. This is the moment when Jesus will come again as the King of kings and the supreme judge of all. For the righteous, heaven is ready to welcome them, and for the evildoers, hell is binding them forever. Then, many of us are obsessed with the question, “When is He coming?” With wars and conflicts raging around the globe, with deadly natural calamities, and with sickness that scourges the entire earth, many believe the end is near. Yet, to ask when is to ask the wrong question.

In the Gospel, Jesus did not reveal when He would come. The time is not important for Jesus; rather, ‘how to face the second coming’ is critical for Jesus. Why? It is useless if we recognize the time of the second coming, yet we must learn how to face the judgment. And, sometimes, when we recognize the time, instead of making a long and consistent preparation, we procrastinate and hope that our last-minute and instant effort will suffice. Therefore, Jesus and other writers of the New Testament consistently tell us that the time will come like a thief in the night. And if the question of the time of the final judgment still bothers us, we shall recall Jesus’ words, “So do not worry about tomorrow, for tomorrow will bring worries of its own. Today’s trouble is enough for today (Mt 6:34).”

So, How do we prepare for the second coming? St. John of the Cross sums it up nicely: “At the evening of our lives, we will be judged by love alone.” From the light of the Gospel, the Church recognizes this ‘love’ manifests itself in the works of mercy, especially to our unfortunate brothers and sisters. Jesus listed at least six acts: to feed the hungry, to give drink to the thirsty, to shelter the homeless, to clothe the naked, to take care of the sick, and to visit those who are imprisoned. The Church adds the seventh act, that is, to bury the dead. This takes inspiration from Joseph Arimathea, who took care of Jesus’s burial and even offered his family’s new tomb.

The Church does not only limit the word ‘poor’ to the bodily, economic, and social poor but also extends to the spiritually poor. Thus, the Church also teaches seven spiritual works of mercy: to counsel the doubtful, to instruct the ignorant, to admonish the sinner, to comfort the sorrowful, to bear wrongs patiently, to forgive offenses willingly, and to pray for the living and the dead.

Interestingly, we don’t have to leave our homes to do the works of mercy. Husband and wife can patiently bear each other’s weaknesses and learn to forgive one another. Parents can feed their hungry children, buy them clothes for protection, and provide a good living place. Parents can also provide their children with a quality education, correct them when they commit mistakes, and console them in their moments of failure. Children can pray for their parents, especially those who have passed away.

This is our Good News. Christ our King has chosen charity as the path of holiness and made our families the first step to heaven.

Rome

Valentinus Bayuhadi Ruseno, OP

The Real Talent

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33rd Sunday in Ordinary Time [A]

November 19, 2023

Matthew 25:14-30

Talent is one of the few biblical words that has become part of our modern languages. Talent connotes a God-given ability or a natural, unique skill, and it needs to be fully developed. Harnessing our talents may contribute to the progress of society. In fact, talents have become a well-sought commodity in our society. Companies only hire talented employees. Schools are marketed as venues of talent development. TV shows like ‘American Got Talent’ or other similar programs flood our contemporary culture and shape our understanding of talents. To be successful means to have fully developed talents!

Unfortunately, this modern understanding of talent has also reshaped our behaviors as Church members. As Christians, we are expected to use our talents to serve. We may participate in various roles in the liturgy, like as choir members, lectors, or altar servers. Not only in the liturgy, we can also use our talents to serve in various communities and organizations. In fact, this limited sense of talent also affects how we see priests and other religious figures. Talented priests are either charismatic preachers or capable leaders in the parishes. Then, what will happen to many of us who do not have these ‘talents’ fit to serve in the Church? Are we not successful in the Church if we do not have talents?

To answer this, we must go back to the biblical understanding of talent. The Greek word ‘τάλαντον’ (read: talanton) is a Greek monetary unit (also a unit of weight) with an extremely high value. In the time of Jesus, a silver talent was worth approximately six thousand denarii. If a denarius is equal to a daily wage, then a talent means six thousand daily wages. How do we understand the talent in the Gospel, then? We are sure that talent is something precious, and when used correctly, it can grow and even multiply. Yet, Jesus also linked talents with our eternal salvation or damnation. Thus, talent must not only be something related to natural abilities that are useful for our lives on earth but rather something spiritual that is beneficial for our souls and salvation.

No wonder, if we read Fathers of the Church and other spiritual authors, we will see a different understanding of talent. St. Thomas Aquinas, in his commentary of St. Matthew, saw talent as the gift of graces. While it is true that Christians have different capacities to receive spiritual gifts, each of us has the most basic gift of faith, hope and charity. Furthermore, we are expected to grow in these spiritual gifts and to recognize them if we wish to please our Lord and the giver of these talents.

 While St. Jerome recognized it as the Gospel. Different persons receive different intensities of the Gospel message depending on our capacity, but everyone must live and share the Gospel. Some of us who have received five talents of the Gospel are tasked to proclaim it loud and clear to many people. Some of us who receive one talent of the Gospel are called to share it with the closest persons in our lives, like our families and close friends.

Indeed, this is Good News. We thank the Lord for the natural talents we have, but far more critical is how we receive and share our spiritual talents for the salvation of souls.

Rome

Valentinus Bayuhadi Ruseno, OP

Wise for Heaven

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32nd Sunday of the Ordinary Time [A]

November 12, 2023

Matthew 25:1-12

Wisdom is necessary to enter the Kingdom of God. Through today’s parable, Jesus contrasted two categories of people. The five wise virgins represent the first group; the second class represents the five foolish virgins. Though Jesus used the first-century Jewish wedding in Israel as its model, the parable does not simply speak of the ordinary wedding. Jesus taught about the final judgment, and wisdom is one of the essential characteristics that makes us able to enter the eternal banquet. What does it mean to be wise?

The Greek word that Matthew used is ‘φρόνιμος’ (read: phronimos). This word can be translated in English as wise or prudent. This word denotes clarity of one’s end and proper preparation and anticipation to achieve this goal. The term ‘φρόνιμος’ also signifies our ability to utilize appropriate means to solve difficulties encountered as well as to reach the finish line. Matthew also used this word on several occasions. “Everyone then who hears these words of mine and does them will be like a wise man (φρόνιμος) who built his house upon the rock (Mt 7:24).” Also, “Who then is the faithful and wise servant (φρόνιμος), whom his master has set over his household, to give them their food at the proper time (Mt 24:45)?” These two other verses also are closely connected to our salvation.

Throughout our lives, we are educated on how to be wise in dealing with this world, survive against challenges in this life, and grow and flourish as human beings. Yet, there is more than just this earthly life; from this parable, Jesus teaches us to be wise for eternal life. At the same time, we must not be foolish like the five virgins. Yes, the five virgins neither waste the oil unnecessarily nor intentionally run away from their duty. They must be good friends of the bride and groom, and they do not cause severe troubles that can disturb the wedding. Yet, it is not enough just sitting and waiting but doing nothing to keep the light alive and burning. For us, it is not enough to avoid mortal sins but to do nothing to keep the light of charity alive. Do not be foolish to think that it is enough to enter the Kingdom by believing in Jesus Christ but doing nothing to fulfill His commandment of love.

To be wise for the Kingdom means the understanding that we are created for heaven (not only for this world), and we must do what is necessary to reach this destination. This means to make daily and practical choices that lead us closer to Jesus. This can be done through simple daily sacrifices for our children or being patient with other’s weaknesses. We are also called to pray when possible and celebrate the Eucharist worthily each Sunday. We can also perform acts of kindness even to strangers. Again, the seven corporal and spiritual works of charity can be our simple guide to be wise for the Kingdom.

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Valentinus Bayuhadi Ruseno, OP

The Crisis of Fatherhood

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31st Sunday of the Ordinary Time [A]

November 5, 2023

Matthew 23:1-12

One of the greatest crises in our time is the crisis of fatherhood. In various societies, many children live and grow up without their fathers. Many surveys and studies have pointed out this reality affected especially the western countries. Yet, the virus is also penetrating other countries that possess strong family cultures. The absence of a father in the family severely affects the children’s behaviours. Children without fathers tend to grow into persons with various mental issues and problems with society. Now, in the Gospel, Jesus said, “Call no one father on earth… (Mat 23:9).” In our context, Jesus’ words are intriguing. Why did Jesus not allow us to call anyone father while our societies need fathers more than ever?

Before we go deeper into Jesus’ words, we will delve first into the necessity of the real presence of the fathers in the families. Father has many essential and irreplicable roles, yet if we must sum up, there are two most fundamental duties. The Bible speaks of these two characters in the book of Genesis, “The Lord God took the man and put him in the garden of Eden to serve (עבד) it and guard (שׁמר) it. (Gen 2:15)” From this verse, God assigned Adam two critical responsibilities: serve and guard the garden. Since the garden is where Adam and Eve lived, the garden symbolizes the home and family of Adam. Like Adam, every man who enters fatherhood receives these two essential duties.

To serve (עבד – read: abad) can be understood as providing its necessary things so that the family may function adequately and even flourish. It is not enough for a father to provide material needs to his children, but also emotional and, most importantly, spiritual. Many men work hard for their families, but when they return home, they spend their time with themselves rather than with the children. Many men are indeed good providers but tend to neglect the faith growth of their children. Many men even have a misconception that emotional and spiritual needs are only the jobs of women. Yet, the way women and men love are different, and the children need both to grow healthily. To serve means also to teach true values and morality, and often, these are best taught by examples, not only by words.

To guard (שׁמר – read: shamar) means to protect from danger, both that are external and internal, both physical and spiritual. Often, it is easy to protect the family from external and visible forces because we can easily perceive the threats. But, to guard against the invisible enemies is much more difficult. The unseen dangers can come in the form of false ideas or wrong moral teachings. Fathers need truth and clarity to distinguish between the right and the wrong. Fathers also need a balance of firmness and gentleness when they give corrections and discipline. Children without discipline tend to grow into weak and indecisive adults, while children raised in violence tend to become rebellious men and women.

When Jesus said, “Call no one father on earth except the Father in heaven.” Jesus did not prohibit all men from being called fathers. Instead, Jesus reminded us that all men do not automatically become a father when they have children (both physically and sacramentally). Unless they follow the examples of the heavenly Father, they do not deserve the title ‘father’. To serve and to guard are two things that every father must do, and we have our Father in heaven as our inspiration and model.

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Valentinus Bayuhadi Ruseno, OP

True Love and How We Know It

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30th Sunday in Ordinary Time [A]
October 29, 2023
Matthew 22:34-40

Love is arguably the most used but also the most misunderstood and even misused. Some people use this word to manipulate others and get what they want. Men or women can say, ‘Don’t you love me?’ to keep their partners in a toxic and abusive relationship. Some others will easily utter, ‘This is because we love each other,’ to justify their sinful behaviors. For the ‘love’ of their country and race, some men persecute another ethnic group and burn their villages. For the ‘love’ of God and religion, some men blow themselves up and kill innocent people, including children. Yet, this is not the real love, and surely not what Jesus meant when He taught the commandment of love. So, what does Jesus mean by true love?

To answer the question, we need to understand first our gospel today. To understand it, we need a bit of context. When the Pharisees asked Jesus about the greatest commandment in the Law, they expected Jesus to select one from among various regulations and commandments in the Law of Moses. Jewish traditions counted there are 613 precepts in the Law of Moses. From among many possible answers, Jesus chose, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” For many of us Christians, Jesus’ answer seems to be revolutionary and breaks away from the Law of Moses. We often think that the Old Testament is about the Ten Commandments, but the New Testament is about the Law of Love. Yet, this is far from the truth.

Jesus’ answer is straight from the heart of the Old Testament. His answer is from Deut 6:4-6. In Jewish tradition, it is called ‘Shema’. These verses are sacred for the Israelites, and they would recite these words several times a day as their basic prayer. We may think of ‘Shema’ as a prayer of Our Father in the Catholic Church. However, Jesus did not stop there. He also added the second greatest commandment, “You shall love your neighbor as yourself.” Again, this is also coming from the Old Testament (see Lev 19:18).

What is revolutionary about Jesus’ answer is not about the sources of His statements but the true orientation of all precepts in the Law of Moses. We do all things because of our love of God. At the same time, Jesus’ greatest commandment clarifies and gives proper orientation on how we love others. The love for others is the essential manifestation of the love for God and is made for the love for God (see CCC 1822). A simple way to do this is by asking the question, “Is my action pleasing to God?” If the answer is not, surely our action is not a true love.

Therefore, we cannot use ‘love’ as a justification for our sinful behaviors and lifestyles. We cannot say that we love someone, but in reality, we bring them far from God. It is also totally false to kill innocent people in the name of love for God.

Rome

Valentinus Bayuhadi Ruseno, OP

Render to God what belongs to God

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29th Sunday in Ordinary Time [A]
October 22, 2023
Matthew 22:15-21

“Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s (Mt 22:21).” Many people understand Jesus’ words as His approval to pay taxes and, thus, to support and honor duly elected or appointed leaders of governments. Though many of us are not comfortable knowing that our hard-earned money is deducted, we can comfort ourselves with the knowledge that our money is used to fund the various governments’ projects. Hopefully, these projects are for the welfare of the people. Indeed, there is nothing wrong with seeing Jesus’ statement in this light, yet we must remember the second half of Jesus’ words.

Jesus also said that we must render to God what belongs to God. Does it mean we must pay ‘taxes’ to God just like we submit it to the government? Surprisingly, the answer is yes. We must remember that we are not just citizens of the kingdoms or nations of this world but also the citizens of the Kingdom of God. To become a good citizen of a country, we must contribute to the development of the country. Typically, we do this by paying taxes, but we are also expected to obey the laws of the land and be involved in various good practices. So, it is the same with a good citizen of the Kingdom of God. We also contribute to the Kingdom of God by obeying the laws of the Kingdom and offering what belongs to God. Then the question is, ‘What belongs to God that we need to render to God?’ What is the currency of the Kingdom of God? To answer this, we must go back to today’s Gospel.

When Jesus was dealing with the Pharisees who attempted to entrap Him, He took a Roman coin. He showed it to those around Him and asked, “Whose image and inscription are there?” They readily answered, “Caesar.” Then, He said, “render to Caesar what belongs to Caesar…” The basis of ownership is the presence of “image.” The coin belongs to Caesar because it bears his image. Thus, paying tax is simply giving back to the coins that, since the beginning, belonged to Caesar and the Roman Empire. Yet, Jesus did not stop there. He taught also, “render to God what belongs to God.” And what belongs to God? The answer is those who possess the image of God. Going back to Genesis 1:26, we discover that we were created in the image of God, and therefore, we belong to God. The only currency of the Kingdom of God is our souls, our lives.

However, we must also remember that our obligation to God surpasses our obligations to men. If we do not pay our taxes and disobey the country’s laws, we may be in trouble with the government. However, if we do not give what is God’s to God, we may lose our souls forever. While the first concerns our survival, the second concerns our eternal destiny.

Do we live our lives as a pleasing offering to God by avoiding sinful lifestyles? Do we offer our daily works, our daily efforts for the glory of God? Do we unite spiritually our bodies with the Body of Christ in the Eucharist to be the worthiest sacrifice?

Rome

Valentinus Bayuhadi Ruseno, OP