Category: English

Honor and Holiness

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22nd Sunday in Ordinary Time [C]

August 31, 2025

Luke 14:1,7-14

Honor is a fundamental concept that defines our humanity. It guides our behaviors and conduct, and in extreme cases, can compel people to die or even kill others.

Defining “honor” is challenging because it is deeply embedded in both our individual and communal identities. It refers to the ideals that we as humans, holds dear, such as loyalty, bravery, honesty, hardworking and moral integrity. While these values may vary across cultures, some are universally acknowledged and admired. Honor is earned when others recognize our efforts to achieve these difficult ideals. For example, a student may be honored with a medal for their hard-earned academic achievements.

The pursuit of honor is, therefore, a pursuit of our highest ideals, a striving for greatness that makes us more fully human. Conversely, dishonor signifies a failure to uphold these values. We are dishonored when we betray someone, whom we pledge our loyalty or cowardly avoid difficulty. Some societies value honor so deeply that they see a dishonorable life, like one of dishonesty, unfaithfulness, and cowardice, as worse than an animal’s existence. During World War II, many Japanese soldiers and civilians chose suicide over the shame of capture or coming home in defeat.

As our Lord, Jesus understood that honor is fundamental to humanity. Yet, He also recognized how sin can corrupt and twist it. In the Gospel, Jesus criticized those who sought places of honor without striving for the ideals they represent. Jesus taught that the true value of a seat at the banquet is not its prominence, but the virtuous life of the person sitting in it. More importantly, He called us to pursue true ideals and reject corrupt values, introducing humility as a virtue that earns genuine honor.

Jesus’ criticism of the Pharisees is timeless and profoundly relevant today. In postmodern societies, we often replace “the seat of honor” with superficial markers like clothing, cars, and bank accounts. While possessions are not inherently bad, they become harmful when we treat them as our standard of honor, and in the process, we sacrifice true ideals like honesty and loyalty to gain them. Spousal fidelity was once highly honored, but now some cultures praise promiscuity. We once lauded hard work, but now often celebrate only results, even if achieved through deceit.  To follow Jesus is to continually examine our ideals. It means rejecting those that do not lead to human flourishing and embracing those that foster genuine growth. Jesus, our Lord, wants nothing but our holistic growth as humans that eventually brings us into the fullness of human life and holiness.

Guide Questions:

What ideals do we strive for? Are they conducive to our development as humans? Do we feel shame when we fail to achieve our ideals or when we sin? Do we teach our children what it means to have a true sense of honor?

The Discipline and Love of a Father

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21st Sunday in Ordinary Time [C]

August 24, 2025

Hebrews 12:5-7, 11-13

In the Letter to the Hebrews, we are reminded that God relates to us as a good Father who disciplines His children. At first glance, this seems ordinary. Many parents, especially fathers, discipline their children through rules and consequences. However, when applied to our relationship with God, this concept reveals a profound truth about His will for our growth and salvation.

1. Foundation in Jesus’ Teaching

The author of Hebrews bases his teaching on Jesus’ own revelation. In the Old Testament, God is symbolically referred to as the “Father” of the nation of Israel (Ex 4:22; Deut 32:6; Isa 63:16; Jer 31:9). Like a good father, God provided goodness upon Israel and protected them from their enemies. However, Jesus revealed something entirely new: He consistently and uniquely referred to God as His own Father because He is the eternal only-begotten Son (John 3:16; 5:17; 10:30). More than that, Jesus wants us to participate in this Father-son relationship, and teaches us to call God “Our Father” (Matthew 6:9; Luke 11:2; John 20:17). St. Paul further explains that through baptism and the Holy Spirit, we are not only servants, but we are children of God through adoption (Rom 8:14-17).

2. Suffering Is Not Punishment

The Letter to the Hebrews makes an important distinction: the suffering and difficulties we face are not divine punishment. God allows trials because He knows that they will ultimately be beneficial to us. This theme appears in the Old Testament, where righteous people like Job struggled to understand the great suffering they experienced, even though they were not sinful (Job 5:17-18). The New Testament reveals a deeper reason: God is a loving Father who allows hardship so that His children can grow and develop in holiness.

3. Love and Discipline Are Not Opposites

The author continues, “For whom the Lord loves He disciplines, and He scourges every son whom He receives” (Hebrews 12:6). This challenges the modern distortion of love, which suggests that loving someone means giving them everything they want, regardless of whether those things are beneficial or harmful to them. True love is wise. A good father gives his children what they need for authentic growth, even if it brings hardship to the child. The all-wise Heavenly Father knows what is best for our eternal good, and He sometimes uses life’s trials to shape us for eternal life.

This understanding, that God’s discipline is an act of His love, has empowered many saints to endure trials with joy. St. Catherine of Siena, who endured physical, emotional, and spiritual suffering (including stigmata), taught that “Nothing great has ever been accomplished without much suffering.” Saint Thérèse of Lisieux lived out her “Little Way” by accepting daily discomforts and the painful struggle against tuberculosis without complaint. She surrendered everything with joy, saying, “Suffering endured with joy for others changes people more than sermons.” For her, her sickbed became a place of mission and love.

Valentinus Bayuhadi Ruseno, OP

Questions for Reflection:

What trials are we currently facing? How do we view this suffering: as punishment, or as part of God’s loving plan for our growth? What is our typical reaction to difficulties? Do we respond with complaints and anger, or with faith and gratitude? Can we learn to see the hand of the Heavenly Father’s love even in our suffering?

Jesus’ Fire

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20th Sunday in Ordinary Time

August 17, 2025

Luke 12:49-53

When Jesus declares, “I have come to set the earth on fire, and how I wish it were already blazing!” (Luke 12:49), He evokes a powerful biblical symbol with profound spiritual significance. Yet, what does fire mean here?

Fire in Scripture is a multifaceted image, representing God’s presence, judgment, purification, and the transformative power of the Holy Spirit. By examining these dimensions, we can better grasp Christ’s mission and His urgent longing for the world’s renewal.

  1. Fire as God’s Manifest Presence
    Throughout the Old Testament, fire serves as a visible sign of God’s holiness and nearness. When Moses encountered the burning bush, the flames revealed God’s sacred presence without consuming the bush, marking the beginning of Israel’s deliverance (Exo 3:2–5). Later, as the Israelites journeyed through the wilderness, God guided them with a pillar of fire, a constant reminder of His protection and guidance (Exo 13:21–22). At Mount Sinai, His descent in fire underscored the awe-filled covenant God wished to forge with His people (Exo 19:18). These instances show that fire signifies God’s active involvement in human history. Jesus is the final and fullness of God’s active presence in the world.
  2. Fire as Divine Judgment
    Fire also embodies God’s justice against sin. The destruction of Sodom and Gomorrah by “brimstone and fire” (Gen 19:24) demonstrates His intolerance for wickedness. Similarly, Nadab and Abihu, the sons of Aaron, the high priest, was sudden consumed by holy fire (Lev 10:1–2) while they offered unlawful fire and incense, illustrating the seriousness of approaching God with irreverence. Jesus’ words in Luke 12 thus carry a warning: His coming will ignite a separation between those who embrace God’s righteousness and those who reject it  (12:51–53).
  3. Fire as Purification
    Yet fire is not only destructive; it refines. In the beginning of his ministry, Isaiah’s unclean lips were cleansed by a burning coal (Isa 6:6–7). Meanwhile, prophet Malachi prophesied that God would purify His people like a refiner’s fire (Mal 3:2–3). In the New Testament, Paul echoes this idea, describing how the “Day of the Lord” will test each person’s works with fire, burning away what is worthless while preserving what is eternal (1 Cor 3:12–15). Jesus’ fire, then, is a call to holiness and repentance. It aims to purge sin to prepare hearts for God’s Kingdom.
  4. Fire as the Holy Spirit’s Power
    Finally, fire represents the Holy Spirit’s active presence. At Pentecost, tongues of fire rested on the disciples, filling them with the Holy Spirit and empowering them to preach boldly (Acts 2:1–4). This fulfills John the Baptist’s prophecy that Jesus would baptize “with the Holy Spirit and fire” (Mat 3:11). When Jesus speaks of setting the earth ablaze, He anticipates this outpouring of the Holy Spirit, a spiritual fire that would ignite evangelization, transform lives, and spread the Gospel to all nations.

Conclusion: Jesus’ Burning Mission
Christ’s desire to “set the earth on fire” is a summation of His entire mission: to reveal God’s presence, confront sin with justice, purify believers, and send the Spirit to empower the Church. This fire is both a promise and a challenge, a call to let God’s love consume our complacency and set us ablaze with zeal for His Kingdom.

Reflection Questions:

How have we experienced God’s presence as a guiding or purifying “fire” in our life? Does the “fire of the Holy Spirit” move us to share Christ with others? If not, what holds us back? In what areas do we need Jesus to refine us, burning away sin and lighting up our faith?

What is Faith?

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19th Sunday in Ordinary Time

August 10, 2025

Hebrew 11:1-2, 8-19

The author of the Letter to the Hebrews gives us a profound definition of faith: “Now faith is the foundation of things hoped for, the evidence of things not seen” (Hebrews 11:1-2). But what does this truly mean?

Faith as a Firm Foundation

The Greek word used for “foundation” is ὑπόστασις (hupostasis), which literally means “that which stands underneath.” This tells us that faith is not a fleeting emotion or a momentary burst of belief. It is not something can instantly be produced through loud music or strong screams. Instead, it is a steady, unshakable confidence in God’s promises. Faith anchors us, giving substance to what we hope for even when we cannot yet see it.

Faith as Convincing Evidence

The author also describes faith as ἔλεγχος (elengkos), a term often used in legal contexts to refer to irrefutable proof. In a courtroom, verified evidence determines guilt or innocence. Similarly, faith serves as undeniable confirmation of spiritual realities we cannot perceive with our physical senses, our eyes, our ears, and our mouth. Though unseen, these realities are just as real because faith testifies to their truth.

Where Does Such Faith Come From?

But how can faith be so strong? How can it serve as both foundation and evidence? The answer lies in its source: faith does not originate from within us but from God’s faithfulness. The promises we hope for are not human wishes but divine guarantees. Since God is trustworthy, our faith rests on His unchanging commitment to fulfil His promises

Then, how do we know God is truly faithful? History proves it. The Old Testament is filled with stories of God keeping His word, and Hebrews highlights Abraham as a key example. At seventy-five, Abraham obeyed God’s call to leave his comfortable homeland for an unknown future and uncharted land. Despite his old age and Sarah’s barrenness, he believed God’s promise of descendants as numerous as the stars. Even when tested with the unthinkable, sacrificing his son Isaac, Abraham trusted God’s faithfulness that everything would turn just right. He died without seeing the full fulfilment, yet God’s promises came to pass.

The Ultimate Fulfilment in Christ

Hebrews shows us that God’s faithfulness, demonstrated through generations, culminates in Jesus Christ. He is the final and fullest expression of God’s promises. He was born like us humans, suffered and died for us, and resurrected. Our faith, therefore, is not only built on emotions or human reasoning but on historical acts of God, proven in the lives of believers before us and sealed in Christ. Faith is more than simple belief. It is trust in the One who has never failed. And because God is faithful, we can stand firm, even when the path ahead is unseen.

Valentinus Bayuhadi Ruseno, OP

Reflection Questions

  • How do we understand faith? Is it merely an emotional feeling, a product of logic, or a personal encounter with God?
  • Have we faced moments of doubt or a crisis of faith? How did we overcome them?
  • How does recognizing God’s faithfulness in Scripture strengthen our trust in Him today?

Vanity of vanities

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18th Sunday in Ordinary Time [C]

August 3, 2025

Ecclesiastes 1:2; 2:21-23

“‘Vanity of vanities!’ says Qoheleth. ‘Everything is vanity!’ (Ecclesiastes 1:2; 12:8).” What does this striking declaration mean? Is every human endeavor truly meaningless?

The voice behind this book introduces himself as Qoheleth—a Hebrew term meaning “one who gathers people,” especially for the purpose of teaching. Thus, it is often translated as “the Teacher” or “the Preacher.” He identifies himself as a son of David and king over Jerusalem (1:1), a figure endowed with unparalleled wisdom, power, and wealth. Yet from this privileged vantage point, after a lifetime of reflection, he delivers a sobering verdict: Everything is hevel.

This Hebrew word hevel (הֶבֶל) carries rich imagery—it describes vapor, a passing breeze, or a fleeting breath. Like mist dissolving at dawn, hevel represents what is transient, elusive, and ultimately unsatisfying. Qoheleth’s metaphor of “chasing after the wind” (1:14) paints a vivid picture of humanity’s restless striving for what cannot be grasped.

His exploration begins with wisdom itself. He recounts how he pursued knowledge relentlessly, surpassing all who came before him (1:16). Yet instead of fulfilment, he found that greater wisdom only multiplied sorrow (1:18). This seems paradoxical—don’t we assume learning brings clarity and peace? Qoheleth exposes the limits of earthly wisdom: the more we know, the more we confront life’s unanswerable questions and our own mortality.

Pleasure fares no better. He tests every delight—luxuries, arts, sensual joys (2:1–11)—only to conclude their thrill is momentary. Wealth and achievements prove equally hollow. No one takes riches to the grave; heirs may squander them, and even the greatest legacies fade from memory. Death, the great equalizer, renders all human distinctions meaningless (2:14–16; 9:2–6).

Amid this stark realism, Qoheleth anchors his readers to one unchanging truth: “Fear God and keep His commandments, for this is the whole duty of humanity” (12:13). In a world where everything slips like sand through our fingers, God alone endures. Our purpose is found not in accumulating what is temporary but in aligning our lives with His eternal will.

However, Qoheleth’s perspective remains earthbound. He grapples with life “under the sun” but offers no explicit hope beyond the grave. Death, for him, seems a silent frontier (3:19–20; 9:5–6). It is Jesus who later brings this tension into full resolution. In the parable of the rich fool (Luke 12:13–21), Christ echoes Qoheleth’s warning against clinging to earthly treasures but expands it with the promise of eternity. Thus, what we do and we have now have meaning because in Christ, they prepare us for an everlasting destiny.

Reflection Questions:

How does Qoheleth’s perspective challenge modern assumptions about success and purpose? In what ways have we experienced the “vanity” of pursuits that once seemed essential? How does Jesus’ teaching on eternal life transform the way we engage with temporary things?

The Crisis of Fatherhood

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17th Sunday in the Ordinary Time [C]

July 27, 2025

Luke 11:1-13

Many societies today face a silent yet deeply dangerous crisis: the crisis of fatherhood. But what exactly is this crisis, and how can we confront it?

At its core, the crisis of fatherhood reflects a reality where countless children grow up without an authentic father figure. Some fathers are physically absent; others are emotionally distant or fail to model the virtues their children desperately need. Meanwhile, modern culture—through films, advertisements, video games, and media—often portrays men as either violent villains or bumbling, indecisive figures. Rarely are they depicted as loving, responsible leaders.

This erosion of fatherhood is unravelling the fabric of society. Studies consistently show that children raised without engaged fathers face higher risks of drug and alcohol abuse, mental illness, poor academic performance, teen pregnancy, and criminal behavior. The consequences are profound and far-reaching for our societies.

So how do we address this crisis? There are no easy solutions, but we can begin by turning to Jesus. In the face of this global challenge, the prayer He taught His disciples, which we fondly call the Our Father, becomes more relevant than ever.

The most striking aspect of this prayer is how Jesus instructs us to address God. Though He is the Almighty Creator of heaven and earth, the God of the Old Testament, Jesus tells us not only to call Him “God,” but, He teaches us to say, “Our Father in heaven.” By using this intimate, human term, Jesus reveals a profound truth: God is not only infinitely powerful but also intimately close. He is not a distant, absent, and indifferent deity but a loving Father who provides, protects, and guides His children. As Deuteronomy 4:7 reminds us, He is near “whenever we call upon Him.”

Yet Jesus further clarifies that God is the Father in heaven. He is unlike earthly fathers, who are flawed and limited. God cares for us perfectly, giving sunshine and rain to both the just and the unjust (Mat 5:45). Even in suffering, His ways may seem mysterious, but His fatherly wisdom is at work even in the midst of trials. Ultimately, His deepest desire is for us to dwell with Him in heaven (1 Tim 2:3-4). As Jesus declares in John 3:16, “For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life.” The Father values us, His adopted children, so deeply that He sent His Son to be human like us to bring us home.

Every time we pray “Our Father,” we affirm two truths: First, despite our imperfections, we have a perfect Father who loves us unconditionally. Second, this prayer calls us—especially men—to reflect His goodness. It challenges us to grow from immaturity and irresponsibility into the kind of men who embody His love, dedication, and strength.

Valentinus Bayuhadi Ruseno, OP

Guide Questions: How do we relate to our fathers? What lessons have we learned from them? Are we becoming good fathers (or role models) to the next generation? How does recognizing God as “Father” transform our relationship with Him?

Rejoice in Sufferings

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16th Sunday in Ordinary Time [C]

July 20, 2025

Colossians 1:24-28

Suffering is an unavoidable part of human existence. Across religions and philosophies, people have sought to explain its purpose. Yet, what is the Christian view about sufferings? How is it different from other views?

 Some view suffering as divine punishment for wrongdoing, implying that those who suffer must be guilty and sinners. Others dismiss it as an illusion, urging total detachment. Some attribute it to karma, the result of bad actions in the previous lives. While others see it as meaningless, something to avoid at all costs.

But what does Christianity teach about suffering? How does our perspective differ? The Old Testament grapples with this question, particularly in the Book of Job. Job was a righteous and sinless man, yet he endured immense suffering. Why? The Book reveals that sufferings is not a punishment, but part of God’s mysterious plan to refine his faith. This challenges the simplistic idea that suffering is always a consequence of sin.

In the New Testament, St. Paul offers a radical perspective. He writes, “I rejoice in my sufferings” (Col 1:24). At first glance, this seems astonishing—how can anyone rejoice in pain? Job of the Old Testament lamented his suffering, yet Paul expresses gratitude. Was Paul a masochist, someone who takes pleasures in pain?

Far from it. To understand, we must read his full statement: “Now I rejoice in my sufferings for your sake, and in my flesh, I complete what is lacking in Christ’s afflictions for the sake of His body, the church.” Paul bore a lot sufferings for the sake of Christ, and His Church. He experienced beatings, imprisonment, hunger, and betrayal. Yet he saw his suffering not as meaningless, but as a way of sharing in Christ’s own redemptive suffering. Indeed, Jesus endured an extremely painful suffering and horrifying death on the cross, yet through His divine love, Jesus transformed these sufferings into a way of salvation.

Jesus’ crucifixion was the perfect sacrifice, which was completely sufficient for salvation. However, the Church, the body of Christ, continues to suffer because she still journeys in the world and walks in the way of Jesus’ cross. Jesus had warned His followers that they would face persecution for His name (Mt 10:38; Jn 15:20; Acts 9:16). Then, Paul had a choice: blame God for his suffering, or see it as an opportunity to perfect the suffering of the Church. Paul chose the latter, and offered his suffering as a means of blessing for the people in Colossae.

Some suffering results from our own mistakes, but often, we endure trials beyond our control. In those moments, we have a choice: to resent God or to embrace suffering as a share in Christ’s cross. When we unite our pain with His, it becomes more than just hardship: it becomes a path to holiness, a means of grace for ourselves and others.

Valentinus Bayuhadi Ruseno, OP

Guide Questions:

What sufferings are we facing today? How do we perceive them? How do we respond to them – with anger, despair, or trust? Do we see our struggles as part of Christ’s redemptive work?

Know Who and How to Love

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15th Sunday in Ordinary Time [C]

July 13, 2025

Luke 10:25-37

If we found ourselves in the same situation as the parable Jesus told, who would we become? Would we act like the priest and the Levites—ignoring and avoiding the wounded man altogether? Or would we, like the Samaritan, show mercy and help the one in need? Or would we do something entirely different?

In today’s digital age, equipped with high-tech gadgets, we might even do the unthinkable and unimaginable especially in Jesus’ time. Instead of helping, we might pull out our smartphones to record the scene, take a selfie with the victim, or even livestream the incident! As absurd as it sounds, this is not entirely far-fetched.

We are living two millennia after the Good Samaritan, and modern life has made it even harder to do good and help those in need. Before assisting someone injured on the street, we face countless doubts and uncertainties: Is this person truly hurt, or is it a scam? Could I get in trouble for helping? Do I even have time, with work and other responsibilities? The complexities of modern living often paralyze us, making it difficult to love our neighbors, especially those who need it most. So how should we respond?

1. Love for Others Is Love for God

We need to remember that loving our neighbors must be an expression of our love for God. We are called to love God wholeheartedly in all that we do. This means that working hard to provide for our families is an act of love for God, because God entrusted them to our care. Raising our children in wisdom and faith is an expression of devotion to Him because they are gifts from God. Even taking care of our bodies, through good food and habits, honors God, as our bodies are His blessing to us.

2. Know Your Priorities in Love

We are not superheroes; we can’t help everyone at once. Our first responsibility is to love those God has placed in our care. As parents, our primary duty is to protect, provide for, and educate our children. If we spend more time serving in church while neglecting our family, something is wrong. Only when we’ve fulfilled our primary responsibilities should we extend love and help to others which comes naturally.

3. Learn How to Love Well

After knowing who we need to love, then we need to know how to love them. Parenting, for example, demands total dedication. Why? God designed children to need more than just food, shelter, and clothing—they require emotional presence, role models, and constant guidance. Many mental health struggles in children today stem from absent parents—whether physically or emotionally—who assume money alone can solve everything.

Being a Good Samaritan starts at home. If we cannot love those closest to us, how can we truly love strangers?

Valentinus Bayuhadi Ruseno, OP

Guide questions:

How do we love ourselves? How do we love our spouse? How do we love our children? How do we love our vocations? How do we see our priority of love?

Seventy

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14th Sunday in Ordinary Time [C]

July 6, 2025

Luke 10:1-20

The sending of the seventy disciples is a story unique to the Gospel of Luke. This episode reveals an important truth: Jesus’ followers were far more than just the twelve apostles. But why did He choose the number seventy?

There are several possible reasons:

  1. A Reflection of Jesus’ True Following

The twelve apostles were not Jesus’ only disciples. Many others followed and learned from Him. While the Twelve were chosen as leaders of His growing community, they were not the only ones committed to His mission. The number seventy (or seventy-two, in some manuscripts) suggests a much larger group of believers dedicated to Jesus’ cause.

  • Fulfilment of the Old Testament

In the Old Testament, seventy elders were appointed to assist Moses and Aaron in leading the Israelites through the wilderness (Num 11:16-17). These elders ascended Mount Sinai, where they encountered God and even shared a meal in His presence (Exo 24:9-11). Just as Moses and Aaron relied on these leaders to guide Israel to the Promised Land, so also Jesus called and sent out the seventy to lead God’s people toward the true Promised Land, the Kingdom of God.

  • A Symbol of Fullness and Covenant

In Scripture, the number seven represents completeness and God’s covenant. For example:

  • Creation was completed in seven days (Gen 1), symbolizing divine order and perfection.
  • The Hebrew word for “seven” (sheva) is also linked to covenant-making. Thus, in Hebrew, when we say that we make “seven,” it means we make a covenant.

By multiplying seven by ten, the number seventy amplifies this meaning: God’s perfection and covenant are extended to even more people. The seventy disciples were part of God’s plan to bring redemption, order, and more souls into His family.

More Than Just a Number

These seventy were not mere statistics—each was a unique individual with their own story. Though Luke does not record their names or details, Jesus assures them (and us) that their sacrifices were known. He recognized their willingness to be sent and to go to different places, facing unknown variables. Some might fail to find a shelter, other might go hungry, while some were even rejected and mocked. Many also had to face the deadly encounter with demons which were far more powerful than their human strength. The Gospel is silent about these details, but Jesus knew them too well, and thus, even if the Gospel omits their stories, they are forever written in the Book of Life.

Like the seventy, we may feel unseen—just another face in the crowd, a mere number of statistics, our deeds too small for history books. But this Gospel reminds us: Jesus knows and loves each of us personally. Every act of love, no matter how small, is precious to Him and recorded in eternity.

Valentinus Bayuhadi Ruseno, OP

Guide questions:

What can we do to help build God’s Kingdom—no matter how small our actions may seem? Are we willing to be sent? Do we compare ourselves to others? Do we truly believe we are loved?

Peter and Paul

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Solemnity of St. Peter and St. Paul [C]

June 29, 2025

Matthew 16:13-19

Why does the Church celebrate St. Peter and St. Paul together?  Several key factors bind their legacies together, making them uniquely honored in Christian tradition.

1. Prominence in the New Testament

Both Peter and Paul stand out as the most frequently mentioned figures in the New Testament. Peter (including variations like Simon, Cephas, or Simon Peter) appears approximately 190 times, while Paul is referenced even more, around 228 times—far surpassing other major figures like John the Baptist (mentioned roughly 90 times). Interestingly, though Luke’s work is titled The Acts of the Apostles, the narrative is dominated by these two men. Beyond their recorded deeds, both also contributed inspired writings to the New Testament: Peter authored two epistles (1 and 2 Peter), while Paul wrote 13 letters, forming a significant portion of the biblical canon.

2. Intertwined Lives and Ministry

Their paths crossed at critical moments in early Church history. After his dramatic conversion, Paul visited Jerusalem and spent 15 days with Peter (Galatians 1:18), likely learning firsthand about Jesus’ teachings from the chief apostle. Later, at the Council of Jerusalem (Acts 15), Paul and Barnabas argued against the imposition of the Jewish customs like circumcision on the Gentile converts. Peter, as the leader of the apostles, ultimately decided that the Gentile converts shall not be burdened by Jewish customs, thus sided with Paul. Yet their relationship wasn’t without tension. Paul later publicly criticized Peter when he withdrew from eating with Gentile Christians (Gal 2:11-14). Despite these conflicts, their mutual respect endured.

3. Shared Martyrdom in Rome

Though Scripture records only a few direct encounters, tradition holds that their ministries converged powerfully in Rome. The Acts of Apostles concludes with Paul arriving in the city around 60–61 AD as a prisoner, awaiting trial before Caesar. Even under house arrest, he preached boldly and likely wrote letters like Ephesians and Philippians. After a possible release (around 63 AD), he was re-arrested during Nero’s persecution and executed around 65–66 AD. Meanwhile, Peter likely reached Rome by the early 60s AD, where he served as the recognized leader (bishop) of the Church of Rome. The two may have collaborated there before both facing martyrdom. Peter crucified upside-down and Paul beheaded as a Roman citizen.

4. Enduring Legacy in Rome and Beyond

Their tombs remain focal points of Christian pilgrimage especially in this Jubilee year. St. Peter’s Basilica in Vatican City stands over his burial site, while St. Paul Outside the Walls at Via Appia marks where Paul was laid to rest. Intriguingly, the Basilica of St. John Lateran—Rome’s cathedral—features bronze statues of Peter and Paul above its main altar, housing relics said to be fragments of their skulls. This symbolism underscores their inseparable role as twin pillars of the Church of Rome.

Neither man began as a spiritual giant. Peter, impulsive and fearful, denied Christ three times. Paul, once a persecutor of Christians, sought to destroy the Church. Yet through God’s grace, both were transformed—ultimately giving their lives for Christ. Their shared feast not only honors their martyrdoms but also celebrates how God uses flawed people to build His Church.

Rome

Valentinus Bayuhadi Ruseno, OP

Guide Questions:

What are our weaknesses as human persons? How does the grace of God empower and transform us? Do we love the Church as St. Peter and St. Paul did? How do we love the Church?