Category: Ordinary Time

Living Sacrifice

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22nd Sunday in Ordinary Time [A]

August 29, 2026

Rome 12:1-2

In his Letter to the Romans, St. Paul urges the faithful to offer their bodies as a “living sacrifice” (Romans 12:1). For ancient readers, St. Paul’s statement was a striking oxymoron—a figure of speech that combines two words of opposing meaning, such as “bittersweet” or “controlled chaos.” But why was Paul’s concept of a “living sacrifice” an oxymoron in the first place?

In ancient times, people worshiped their gods by offering sacrifices. This was especially true for the Israelites in Paul’s era. Worshippers would travel to the Temple in Jerusalem bringing animals—most commonly lambs—for sacrifice. First, the priests would inspect each animal to ensure it was free of defects. After certification, the worshipper would lay his hands on the animal’s head to symbolically identify himself with it. The animal’s throat was then cut with a swift, continuous motion of a razor-sharp knife to ensure a rapid death. A priest would catch the fresh blood in a sacred basin, stirring it continuously to prevent coagulation, before carrying it to the Altar to splash or sprinkle against its base. Finally, the priests flayed the animal, cut it into portions, and placed either parts of it or the whole victim onto the Altar to be burned (see Leviticus 1–4).

Because sacrifice in both the pagan world and ancient Israel was inextricably linked with the death of the victim, St. Paul’s phrase “living sacrifice” sounded like a direct contradiction. However, Paul was drawing upon a rich Old Testament tradition. The prophets frequently emphasized that animal sacrifices were meaningless without true, heart-felt repentance. King David proclaimed, “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Psalm 51:17). Similarly, the prophet Hosea declared God’s message: “For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings” (Hosea 6:6).

To become a “living sacrifice” still involves death, but not a physical one. St. Paul explained this personal transformation when he wrote, “I have been crucified with Christ; it is no longer I who live, but Christ lives in me” (Galatians 2:20). Paul was not literally executed on a wooden cross; rather, he put to death his ego, selfish interests, and worldly desires to live entirely for Jesus Christ. From that point on, everything he said and did was oriented toward pleasing the Lord and advancing the Gospel.

Just as Jesus offered Himself as a complete sacrifice on the cross, St. Paul surrendered his own body and life to God by living in total conformity with the divine will. In the same way, St. Paul invites us to offer our bodies, work, studies, relationships, rest, and even our sufferings as a living sacrifice. In everything we do, we strive to please God and live according to His will. For Catholics, every daily activity can be united with the self-offering of Jesus in the Holy Sacrifice of the Mass, becoming part of that perfect offering that constitutes true, spiritual worship (Romans 12:1).

Guide questions:
How can we put to death our own egos, selfish desires, and worldly ambitions so that Christ can truly live through us each day? In what ways can we offer our daily routines—our work, studies, relationships, and even our struggles—as a living sacrifice to God? Are we offering God meaningful inner devotion and mercy in our daily actions, or are we simply going through the motions of outward religious habits?

Kurban Hidup

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Minggu ke-22 Masa Biasa [A]

30 Agustus 2026

Roma 12:1-2

Dalam Suratnya kepada Jemaat di Roma, Santo Paulus mendesak umat beriman untuk mempersembahkan tubuh mereka sebagai “kurban yang hidup” (Roma 12:1). Bagi para pembaca pada zaman dahulu, pernyataan Santo Paulus ini merupakan sebuah oksimoron —sebuah kiasan yang menggabungkan dua kata bermakna berlawanan, seperti “manis pahit” atau “permasalahan yang baik.” Namun, mengapa konsep Paulus tentang “kurban yang hidup” sejak awal dianggap sebagai suatu oksimoron?

Pada masa lampau, orang-orang menyembah dewa-dewa dengan mempersembahkan kurban. Praktek ini juga berlaku bagi bangsa Israel pada zaman Paulus. Orang-orang Israel akan pergi ke Bait Allah di Yerusalem membawa hewan—paling sering domba—untuk dikorbankan. Pertama-tama, para imam memeriksa setiap hewan untuk memastikan bahwa hewan tersebut bebas dari cacat. Setelah dinyatakan memenuhi syarat, penyembah meletakkan tangannya di atas kepala hewan itu untuk secara simbolis mengidentifikasi dirinya dengan kurban tersebut. Tenggorokan hewan itu kemudian dipotong dengan gerakan cepat menggunakan pisau yang sangat tajam untuk menjamin kematian yang cepat. Seorang imam menampung darah segar hewan itu dalam baskom khusus dan mengaduknya secara terus menerus untuk mencegah pembekuan darah. Dia kemudian membawanya ke mezbah untuk dipercikkan di bagian dasarnya. Akhirnya, para imam menguliti hewan itu, memotongnya menjadi beberapa bagian, dan menempatkan bagian-bagian tersebut atau seluruh tubuh kurban di atas mezbah untuk dibakar (lihat Imamat 1–4).

Karena ritus pengorbanan di dunia kuno maupun di Israel kuno berkaitan erat dengan kematian kurban, ungkapan Santo Paulus mengenai “kurban yang hidup” terdengar seperti sebuah kontradiksi. Padahal, Paulus sedang mengacu pada tradisi Perjanjian Lama. Para nabi terdahulu sering menekankan bahwa pengorbanan hewan tidak akan berarti apa-apa tanpa adanya pertobatan yang tulus dan sepenuh hati. Raja Daud pernah menyatakan, “Kurban sembelihan kepada Allah ialah jiwa yang hancur; hati yang patah dan remuk tidak akan Kaupandang hina, ya Allah” (Maz 51:17). Demikian pula, Nabi Hosea menyampaikan firman Allah: “Sebab Aku menyukai kasih setia, dan bukan korban sembelihan, dan menyukai pengenalan akan Allah, lebih dari pada korban-korban bakaran” (Hosea 6:6).

Menjadi “kurban yang hidup” memang masih melibatkan kematian, namun bukan kematian secara fisik. Santo Paulus menjelaskan transformasi pribadi ini saat menuliskan, “Aku telah disalibkan dengan Kristus. Namun aku hidup, tetapi bukan lagi aku sendiri yang hidup, melainkan Kristus yang hidup di dalam aku” (Gal 2:19-20). Paulus tidak dieksekusi secara harfiah di kayu salib saat menulis kalimat itu; melainkan, ia telah mematikan ego, kepentingan pribadinya, serta ambisi duniawinya demi hidup sepenuhnya bagi Yesus Kristus. Sejak saat itu, segala hal yang ia katakan dan lakukan semata-mata diarahkan untuk menyenangkan Tuhan dan mewartakan Injil.

Sama seperti Yesus yang telah mempersembahkan Diri-Nya sebagai kurban sempurna di kayu salib, Santo Paulus juga menyerahkan tubuh dan seluruh hidupnya kepada Allah dengan cara hidup selaras dengan kehendak ilahi. Melalui teladan yang sama, Santo Paulus mengajak kita untuk mempersembahkan tubuh, pekerjaan, studi, relasi, waktu istirahat, dan bahkan penderitaan kita sebagai kurban yang hidup. Dalam segala hal yang kita jalani, kita berusaha untuk menyenangkan Tuhan dan hidup sesuai kehendak-Nya. Bagi umat Katolik, setiap aktivitas sehari-hari ini dapat disatukan dengan pengorbanan Yesus dalam Kurban Suci Ekaristi, sehingga menjadi bagian dari persembahan sempurna yang merupakan ibadah rohani yang sejati (Roma 12:1).

Manila

Valentinus Bayuhadi Ruseno, OP

Pertanyaan panduan:

Bagaimana kita dapat mematikan ego, keinginan diri, dan ambisi duniawi kita sehingga Kristus benar-benar dapat hidup melalui kita setiap hari? Dengan cara apa kita dapat mempersembahkan rutinitas harian kita—pekerjaan, studi, hubungan, dan bahkan perjuangan hidup kita—sebagai kurban yang hidup kepada Tuhan? Apakah kita telah mempersembahkan devosi batin serta kasih yang bermakna kepada Tuhan dalam tindakan sehari-hari, ataukah kita sekadar menjalankan rutinitas keagamaan lahiriah?

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Who Is Jesus to You?

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21st Sunday in Ordinary Time [A]

August 23, 2026

Matthew 16:13-20

Today, Jesus asked His disciples, “Who do you say that I am?” (Matthew 16:15). Arguably, this is the most important question we will answer in our lives. We might answer in various ways—that Jesus is our beloved friend, the Good Shepherd, our leader, or our Savior and Redeemer. While all of these descriptions are true, the moment we confess Jesus as our Lord and God, everything changes.

If we truly accept Jesus as our God, our lives must be oriented around Him, making Him our first priority. Giving Him the highest honor is hardly enough; instead, we must offer Him the worship that only God deserves. Sharing some of our time, resources, and talents for His glory is far from enough; we are called to dedicate our whole lives to Him. Being baptized and attending church every Sunday are only the minimum requirements; Instead, we should strive to please Him in every aspect of our lives—in our words, actions, and daily choices at all times.

Many of us might object that this standard is impossible to maintain because we are not priests or nuns, or because we want to pursue other legitimate priorities such as our careers, hobbies, and personal ambitions. To many, this demand seems unrealistic. However, this expectation does not arise out of thin air; rather, it flows naturally from the virtue of justice.

Simply put, justice means giving someone what is due. When an employer pays a fair wage to an employee who has completed their work, it is not an act of charity, but an obligation demanded by justice. Similarly, as citizens, justice requires us to obey the law and contribute to the common good of society, such as by paying taxes. At the same time, the government has an obligation to serve its citizens honestly and with integrity by protecting them from harm, providing healthcare, and building infrastructure, because these services are obligations to citizens. All of these obligations naturally arise from the demands of justice.

If we are to practice justice in our families, workplaces, and communities, we must all the more render what is just and right to our God and Creator. We need to recognize that God was not obligated to create us, yet He brought us into existence, endowed us with reason and free will, and made us unique among all creatures on earth. Furthermore, God was not obligated to save us, yet when humanity fell into sin, He redeemed us through His Son so that we would not perish (John 3:16). Ultimately, God graciously offers us His friendship and adopts us as His children. Although we deserve nothing from God, He has given us everything. Therefore, the virtue of justice demands that we give God everything we have—our time, our talents, and even our lives. This does not mean that we are all called to be priests or monks/nuns. As laypeople and professionals, we can prioritize Jesus by ensuring that every decision we make aligns with His divine will and pleases Him.

Manila

Valentinus Bayuhadi Ruseno, OP

Guide questions:

How actively do we allow our belief in Jesus as our Lord and God to reshape our daily choices, priorities, and habits? Do we give God only the bare minimum of our time and talents, or do we strive to give Him the full devotion He justly deserves? In what practical ways can we honor God and seek His will in our daily lay vocations, families, and careers?

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Siapakah Yesus Bagimu?

On By bayuopIn Bahasa, Ordinary TimeLeave a comment

Minggu ke-21 Masa Biasa [A]

23 Agustus 2026

Matius 16:13-20

Hari ini, Yesus bertanya kepada murid-murid-Nya, “Menurutmu, siapakah Aku ini?” (Matius 16:15). Pertanyaan ini dapat dikatakan sebagai pertanyaan terpenting yang harus kita jawab dalam hidup ini. Kita mungkin memberikan berbagai jawaban—bahwa Yesus adalah sahabat terkasih, Gembala yang Baik, Sang pemimpin, atau Juruselamat dan Penebus kita. Walaupun semua sebutan itu benar, segalanya akan berubah ketika kita menjawab Yesus sebagai Tuhan dan Allah kita.

Jika kita sungguh-sungguh mengakui Yesus sebagai Allah, hidup kita harus terarah kepada-Nya dan menjadikan Dia prioritas utama. Sekadar memberikan penghormatan tertinggi kepada-Nya belumlah cukup; kita dipanggil untuk mempersembahkan penyembahan yang hanya layak bagi Allah. Memberikan sebagian waktu, sumber daya, dan talenta demi kemuliaan-Nya pun belum memadai; kita dituntut untuk mempersembahkan seluruh hidup kita kepada-Nya. Dibaptis dan menghadiri Misa setiap hari Minggu hanyalah batas minimum. Sebaliknya, kita perlu berusaha menyenangkan hati-Nya dalam setiap aspek kehidupan, baik melalui perkataan, tindakan, maupun pilihan sehari-hari setiap saat.

Banyak di antara kita mungkin merasa bahwa standar ini terlalu sulit untuk dicapai karena kita bukan imam atau biarawan-biarawati, atau karena kita memiliki berbagai prioritas lain seperti karier, hobi, dan ambisi pribadi. Bagi banyak orang, tuntutan ini tampak tidak realistis. Namun, tuntutan ini tidak muncul tanpa alasan, melainkan mengalir secara alami dari kebajikan keadilan.

Sederhananya, keadilan berarti memberikan kepada seseorang apa yang menjadi haknya. Ketika seorang pemberi kerja membayar upah yang layak kepada pekerja yang telah menyelesaikan tugasnya, hal itu bukanlah tindakan belas kasih, melainkan kewajiban yang dituntut oleh keadilan. Demikian pula sebagai warga negara, keadilan menuntut kita untuk mematuhi hukum dan berkontribusi bagi kebaikan bersama, misalnya dengan membayar pajak. Di sisi lain, pemerintah berkewajiban melayani masyarakat dengan jujur dan berintegritas—seperti melindungi warga dari kriminalitas, menyediakan layanan kesehatan, serta membangun infrastruktur—karena semua pelayanan tersebut merupakan hak warga negara. Semua kewajiban ini bersumber dari tuntutan keadilan.

Jika kita harus menegakkan keadilan dalam keluarga, tempat kerja, dan masyarakat, terlebih lagi kita wajib memberikan apa yang menjadi hak Allah sebagai Pencipta kita. Kita perlu menyadari bahwa Allah tidak wajib menciptakan kita, namun Dia menghadirkan kita ke dunia, menganugerahi kita akal budi dan kehendak bebas, serta menjadikan kita istimewa di antara seluruh ciptaan. Lebih dari itu, Allah tidak berkewajiban menyelamatkan kita, namun ketika manusia jatuh ke dalam dosa, Dia menebus kita melalui Putra-Nya agar kita tidak binasa (Yohanes 3:16). Akhirnya, dengan penuh kasih, Allah menawarkan persahabatan-Nya dan mengangkat kita menjadi anak-anak-Nya. Walaupun kita tidak layak menerima apa pun, Allah telah memberikan segalanya bagi kita. Oleh karena itu, keadilan menuntut kita untuk menyerahkan kembali seluruh keberadaan kita kepada-Nya—waktu, talenta, dan bahkan seluruh hidup kita. Hal ini tidak berarti bahwa semua orang dipanggil menjadi imam atau biarawan-biarawati. Sebagai kaum awam dan profesional, kita dapat memprioritaskan Yesus dengan memastikan bahwa setiap keputusan yang kita ambil selaras dengan kehendak ilahi-Nya dan menyenangkan hati-Nya.

Manila

Valentinus Bayuhadi Ruseno, OP

Pertanyaan panduan:

Seberapa jauh kita mengizinkan iman kepada Yesus sebagai Tuhan dan Allah membentuk kembali pilihan, prioritas, dan kebiasaan hidup sehari-hari? Apakah kita hanya memberikan waktu dan talenta seminimal mungkin kepada Allah, ataukah kita berusaha mempersembahkan pengabdian seutuhnya yang menjadi hak-Nya? Lewat langkah praktis apa kita dapat memuliakan Allah dan mencari kehendak-Nya dalam panggilan hidup sebagai awam, dalam keluarga, serta dalam pekerjaan sehari-hari?

Perempuan Kanaan

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Minggu Biasa ke-20 [A]

16 Agustus 2026

Matius 15:21-28

Pertemuan antara Yesus dan perempuan Kanaan merupakan salah satu kisah yang paling kontroversial dalam Injil. Sekilas, Yesus tampak kurang berempati terhadap seorang ibu yang anaknya sedang menderita, bahkan seolah menghinanya dengan menyamakannya dengan binatang. Namun, apa yang sebenarnya terjadi di balik peristiwa ini?

Untuk memahami cerita ini secara utuh, kita perlu melihat peristiwa yang terjadi tepat sebelum Yesus dan murid-murid-Nya mengasingkan diri ke wilayah Tirus dan Sidon, dua kota kuno di sebelah utara perbatasan Israel. Sebelum perjalanan tersebut, Yesus berdebat dengan orang-orang Farisi dan ahli Taurat, lalu menegaskan, “Dengar dan pahamilah: bukan yang masuk ke dalam mulut yang menajiskan orang, melainkan yang keluar dari mulut, itulah yang menajiskan orang” (Mat. 15:10-11). Meskipun kalimat ini awalnya tampak tidak berkaitan dengan perjumpaan-Nya dengan perempuan Kanaan, ajaran ini sebenarnya menjadi kunci utama untuk memahami keseluruhan kisah tersebut.

Di bawah Hukum Musa, orang Yahudi hanya diperbolehkan mengonsumsi makanan yang tahir (kosher). Praktik ini memisahkan mereka secara tegas dari bangsa-bangsa non-Yahudi yang mengonsumsi berbagai jenis makanan (bdk. Im. 11). Hukum kemurnian akan makanan ini membuat orang Yahudi enggan duduk dan makan bersama orang non-Yahudi untuk menghindari kenajisan. Namun, ketika Yesus menyatakan bahwa apa yang masuk ke dalam mulut tidak menajiskan seseorang, Ia tidak sekadar memberi kebebasan memilih makanan. Lebih dari itu, Ia merobohkan tembok spiritual dan budaya yang selama ini memisahkan orang non-Yahudi dari persekutuan dengan umat Israel. Oleh karena itu, melintasi batas menuju wilayah non-Yahudi secara sengaja merupakan langkah awal Yesus untuk menjangkau bangsa-bangsa lain. Meski demikian, uluran tangan ini tetap membutuhkan tanggapan iman dari mereka, dan di sinilah peran penting perempuan Kanaan tersebut dimulai.

Injil Matius secara spesifik mengidentifikasinya sebagai orang Kanaan. Dalam Perjanjian Lama, istilah Kanaan merujuk pada penduduk asli tanah Kanaan yang secara historis berkonflik dengan bangsa Israel (bdk. Ul. 7:1-2). Matius menggunakan sebutan ini untuk menyoroti bahwa perempuan tersebut tidak hanya terhalang secara budaya untuk makan bersama Yesus dan para murid, tetapi juga terpisah oleh prasangka dan permusuhan antarbangsa yang telah berlangsung selama berabad-abad. Dengan demikian, ketika perempuan ini mendekati Yesus, perjumpaan tersebut bukan sekadar pertemuan dua individu beda kebangsaan, melainkan perjumpaan dua identitas yang membawa sejarah ketegangan bergenerasi-generasi. Walaupun perempuan itu menyadari potensi penolakan, kasih kepada anaknya jauh lebih besar daripada sekat-sekat sejarah, dan imannya kepada Yesus melebihi keraguan apa pun.

Dalam percakapan mereka, Yesus menggunakan kata Yunani “kynarion,” yang merujuk pada “anak anjing peliharaan di dalam rumah,” bukan kata “kyōn” yang biasa digunakan sebagai hinaan kasar untuk anjing liar di jalanan. Melalui pilihan kata ini, Yesus menyampaikan sebuah kebenaran tersirat: orang-orang non-Yahudi sesungguhnya berada di dalam ruang lingkup pemeliharaan Sang Tuan, namun keberadaan mereka belum diakui secara penuh sebagai anggota keluarga. Masih ada satu langkah penting yang harus dipenuhi. Perempuan itu menangkap kedalaman makna dari kata-kata Yesus. Dengan kerendahan hati dan iman yang teguh, ia tidak tersinggung, melainkan memohon belas kasih dengan mengambil posisi sebagai pihak yang bersyukur bahkan atas remah-remah yang jatuh dari meja tuannya.

Yesus memuji tanggapan perempuan tersebut karena ia memahami momen keselamatan yang sedang dinyatakan—bahwa pintu bagi bangsa-bangsa non-Yahudi telah dibuka, dan mereka diundang untuk masuk melalui jalan iman. Sebagai bentuk pengakuan atas kedalaman pemahaman spiritualnya, Yesus menyapanya dengan sebutan “Perempuan”, sebuah ungkapan penghormatan yang menandai penerimaan penuh atas dirinya ke dalam keluarga Allah.

Manila

Valentinus Bayuhadi Ruseno, OP

Pertanyaan panduan:

Apakah kita masih menyimpan prasangka budaya, sosial, atau pribadi yang menghalangi kita untuk membagikan kasih dan anugerah kepada sesama? Ketika Tuhan terasa diam atau sulit dipahami, apakah iman mendorong kita untuk tetap tekun berdoa seperti perempuan Kanaan tersebut? Maukah kita datang kepada Tuhan dengan kerendahan hati yang mendalam, percaya bahwa secercah saja dari anugerah-Nya sudah lebih dari cukup bagi hidup kita?

The Canaanite Woman

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20th Sunday in Ordinary Time [A]

August 16, 2026

Matthew 15:21-28

The meeting between Jesus and the Canaanite woman is one of the most controversial accounts in the Gospels. Seemingly, Jesus not only shows a lack of empathy toward a mother whose daughter is suffering, but He also appears to insult her by associating her with an animal. Yet, what is truly happening beneath the surface of this story?

Unpacking this narrative requires looking back just before Jesus and His disciples withdrew to the region of Tyre and Sidon, ancient cities located north beyond Israel’s borders. Prior to this journey, Jesus had debated the Pharisees and the teachers of the law, declaring, “What goes into someone’s mouth does not defile them, but what comes out of their mouth, that is what defiles them” (Matt. 15:11). While this line might initially seem unrelated to the encounter with the Canaanite woman, it holds a crucial key to understanding the entire passage.

Under the Mosaic Law, the Jews ate only clean animals, a practice that distinctly separated them from the Gentiles, who consumed a wider variety of creatures. These purity laws often made the Jews hesitant to share tables with Gentiles to avoid the risk of consuming unclean food. However, when Jesus declared that what enters the mouth does not defile a person, He was not merely granting permission to eat freely; rather, He was dismantling the spiritual and cultural wall that barred Gentiles from communion with the Israelites. Therefore, by deliberately entering Gentile territory, Jesus initiated the outreach to non-Jewish people, though His invitation still required a response from the Gentiles themselves. This is precisely where the Canaanite woman enters the picture.

Significantly, the Gospel of Matthew explicitly identifies her as a Canaanite. In the Old Testament, this term referred to the native inhabitants of Palestine who were historically in conflict with the Israelites. Matthew likely used this designation to highlight not only that she was socially barred from sharing a table with Jesus and His followers, but also the centuries-old enmity rooted between their peoples. Thus, when this woman approached Jesus, the encounter was not merely a meeting between two individuals of different nationalities; it represented two identities that had harbored hatred and distance for generations. While the woman fully expected rejection and potential insult, her love for her daughter proved stronger than the historical divide, and her faith in Jesus was firmer than any doubt.

During their exchange, Jesus used the Greek word kynerion, which translates to a small household puppy rather than the harsh street-dog slur common at the time. Through this term, Jesus conveyed a profound truth: the Gentiles were already inside the household and cared for by the master of the house, yet they were not yet recognized as full family members. One vital step remained. Fortunately, the woman grasped the nuance of His words. Demonstrating great faith, she humbled herself and asked only for the “leftover” blessings falling from her master’s table.

Jesus was thoroughly satisfied because the woman recognized the true significance of the moment—that He had opened the gate for the nations, and the Gentiles needed to respond by entering through genuine faith. Affirming her profound spiritual insight, Jesus addressed her as “Woman,” a term of respect indicating her full acceptance into the family of God.

Manila

Valentinus Bayuhadi Ruseno, OP

Guide questions:
How might we be holding onto cultural, social, or personal prejudices that prevent us from extending love and grace to others? When God seems silent or difficult to understand, does our faith drive us to persevere in prayer like the Canaanite woman? Are we willing to approach God with deep humility, trusting that even the smallest portion of His grace is more than enough for us?

Jesus and the Death of John the Baptist

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18th Sunday in Ordinary Time [A]

August 2, 2026

Matthew 14:13–21

The miracle of the multiplication of the loaves appears in all four Gospels, yet Matthew presents his account with a distinct contextual emphasis. He situates the miracle immediately after the execution of John the Baptist. Is this merely a coincidence, or is something deeper at play?

From the Gospel of Luke, we know that John the Baptist was a relative of Jesus. Yet beyond family ties, John was the great prophet who prepared the way for Israel’s Messiah by preaching repentance. John recognized Jesus as “the greater one” (Luke 3:16) and as “the Lamb of God” (John 1:29), while Jesus acknowledged John as the greatest born of women (Matthew 11:11). Their connection was not merely familial; it was a profound spiritual bond. When Jesus received the sad news of John’s unjust execution, He naturally felt deep grief—not only for His kinsman, but for a faithful prophet of God.

Upon hearing the news, Jesus withdrew to a desolate place to be alone and to mourn. In doing so, He revealed His genuine humanity and taught us the value of grieving. Grief is not something to be avoided or suppressed, but rather acknowledged and embraced. It is a natural human process for processing profound loss.

However, the Gospel story does not end in solitary grief. Hearing of Jesus’ presence, crowds of people followed Him. Looking upon them, Jesus saw their ailments and burdens. Moved with compassion, He began to heal their sick. As evening approached, the disciples asked Jesus to send the crowd away to buy food. Jesus had another plan: He instructed His disciples to feed the crowd themselves. Initially overwhelmed by the massive throng, the disciples thought the task impossible given their meager supply of five loaves and two fish. Yet their willingness to offer what little they had was enough for Jesus to perform a historic miracle.

Jesus’ choice to serve and feed the people was not an escape from His grief, but an expression of it. His compassion for the suffering stemmed directly from His own sorrow. Loving John deeply meant experiencing profound emotional pain at his death, and embracing that pain expanded His capacity for empathy. Etymologically, the word compassion derives from the Latin roots cum (“with”) and passio (“suffering”)—literally meaning “to suffer with.” Jesus was able to enter into the people’s suffering precisely because He had embraced His own. By directing His disciples to feed the crowd, Jesus revealed the true transformative potential of grief: suffering need not turn us inward, but can instead move us toward active love and service.

Every one of us experiences suffering in various ways. God permits us to go through hardship not because He delights in pain, but because suffering can expand our capacity to love—especially toward those whose burdens are heavier than our own. In Christ, even the painful chapters of life are not wasted; they are transformed into instruments of love, service, and holiness.

Manila

Valentinus Bayuhadi Ruseno, OP

Guide Questions:

How can we allow our own personal grief or suffering to open our hearts to the pain of others, rather than turning us inward? What small resources or “loaves and fish” do we currently possess that we can offer to God to help serve those around us? How can we transform the difficult or painful experiences in our lives into active expressions of love and compassion for others?

Yesus dan Kematian Yohanes Pembaptis

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Minggu ke-18 Masa Biasa [A]

2 Agustus 2026

Matius 14:13–21

Meskipun mukjizat penggandaan roti dicatat dalam keempat Injil, Injil Matius menyajikannya dengan penekanan kontekstual yang khas. Matius menempatkan peristiwa tersebut tepat setelah kabar eksekusi Yohanes Pembaptis. Hal ini tentu bukan sekadar kebetulan, melainkan menyimpan makna teologis yang mendalam.

Melalui Injil Lukas, kita tahu bahwa Yohanes Pembaptis adalah kerabat Yesus (Lukas 1:36). Namun, di luar ikatan kekeluargaan tersebut, Yohanes adalah seorang nabi besar yang mempersiapkan jalan bagi Mesias dengan memberitakan pertobatan. Yohanes mengakui Yesus sebagai “Yang Lebih Berkuasa” (Lukas 3:16) dan sebagai “Anak Domba Allah” (Yohanes 1:29). Sebaliknya, Yesus menegaskan bahwa di antara mereka yang dilahirkan oleh perempuan, tidak ada yang lebih besar daripada Yohanes Pembaptis (Matius 11:11). Hubungan mereka jelas bukan sekadar hubungan darah, melainkan ikatan spiritual yang sangat kuat. Oleh karena itu, ketika Yesus menerima kabar duka tentang eksekusi Yohanes yang tidak adil, Ia merasakan kesedihan yang mendalam—bukan hanya karena kehilangan seorang kerabat, melainkan juga seorang nabi Allah yang setia.

Mendengar kabar buruk itu, Yesus segera mengasingkan diri ke tempat yang sunyi untuk menyendiri dan berduka. Tindakan ini memperlihatkan kemanusiaan-Nya yang sejati sekaligus mengajarkan kita nilai penting dari sebuah proses berduka. Kesedihan bukanlah sesuatu yang harus dihindari atau ditekan, melainkan diakui dan dihayati. Berduka merupakan proses manusiawi yang alami untuk mengolah rasa kehilangan yang mendalam.

Namun, kisah Injil tidak berhenti pada ruang duka itu saja. Ketika mendengar keberadaan Yesus, orang banyak segera berbondong-bondong mengikuti-Nya. Saat melihat kerumunan itu, Yesus menyaksikan berbagai penderitaan dan penyakit yang mereka tanggung. Tergerak oleh belas kasihan, Ia pun menyembuhkan orang-orang sakit di antara mereka. Hari mulai malam, dan para murid meminta Yesus untuk menyuruh orang banyak itu pergi agar mereka dapat membeli makanan. Namun, Yesus memiliki rencana lain. Ia justru memerintahkan para murid untuk memberi makan orang banyak itu. Merasa kewalahan dengan jumlah massa yang sangat besar, para murid menganggap tugas tersebut mustahil, terlebih persediaan yang mereka miliki hanya berupa lima roti dan dua ikan. Meski demikian, kesediaan mereka untuk menyerahkan persembahan yang sangat kecil itu sudah cukup bagi Yesus untuk mengerjakan sebuah mukjizat yang bersejarah.

Pilihan Yesus untuk melayani dan memberi makan orang banyak bukanlah bentuk pelarian dari rasa duka, melainkan wujud nyata dari kesedihan-Nya itu sendiri. Belas kasih-Nya terhadap penderitaan orang banyak mengalir langsung dari rasa duka yang sedang Ia rasakan. Mengasihi Yohanes dengan segenap hati berarti siap mengalami kepedihan emosional saat kehilangan dirinya, dan keberanian Yesus untuk merangkul rasa sakit itu justru memperluas kapasitas hati-Nya untuk berempati. Secara etimologis, kata belas kasih (compassion) berasal dari akar kata Latin cum (“bersama”) dan passio (“penderitaan”), yang secara harfiah berarti “menderita bersama.” Yesus mampu hadir dan masuk ke dalam penderitaan orang banyak justru karena Ia telah merangkul penderitaan-Nya sendiri. Dengan mengarahkan para murid untuk memberi makan orang banyak, Yesus memperlihatkan potensi transformatif dari sebuah kesedihan: penderitaan tidak seharusnya membuat kita tertutup dan menarik diri, melainkan mendorong kita menuju tindakan kasih dan pelayanan yang nyata.

Setiap dari kita tentu pernah mengalami penderitaan dalam bentuk yang berbeda-beda. Allah mengizinkan kita melewati masa-masa sulit bukan karena Ia senang melihat kita menderita, melainkan karena penderitaan dapat memperbesar kapasitas hati kita untuk mengasihi—terutama kepada mereka yang menanggung beban lebih berat. Di dalam Kristus, setiap bagian hidup yang menyakitkan tidak pernah terbuang sia-sia; semua itu diubah menjadi sarana kasih, pelayanan, dan proses pembentukan kekudusan kita.

Manila

Valentinus Bayuhadi Ruseno, OP

Bagaimana kita dapat membiarkan kesedihan atau penderitaan pribadi membuka hati kita terhadap penderitaan orang lain, bukannya membuat kita menarik diri? Sumber daya kecil atau “roti dan ikan” apa yang saat ini kita miliki yang dapat kita persembahkan kepada Tuhan untuk melayani sesama di sekitar kita? Bagaimana kita dapat mengubah pengalaman sulit atau menyakitkan dalam hidup menjadi wujud aktif dari kasih dan belas kasihan kepada orang lain?

The Scribes of the Kingdom

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17th Sunday in Ordinary Time [A]

July 26, 2026

Matthew 13:44-52

At the end of Chapter 13, Jesus speaks about “the scribe of the Kingdom.” But who were the scribes?

In the time of Jesus, scribes (translated from the Greek grammateis) were professional copyists of the Torah. Being able to read and write when most people were illiterate was a distinct privilege that placed scribes in positions of honor. Because they spent most of their lives reading and copying the manuscripts of the Torah, they were extremely well-versed in the Mosaic Law. Given these advantages, they were expected to impart their knowledge to those who lacked access to written texts. As teachers of the Law, they also interpreted the Scriptures and explained how to apply them to daily life. The Gospels depict scribes in a nuanced light. At times, they appear as opponents of Jesus (as seen in Matthew 9:1–8, Matthew 12:38–42, and Matthew 15:1–20). On other occasions, however, they are portrayed favorably (such as in Mark 12:28–34 and Matthew 8:19).

Returning to Chapter 13, Jesus speaks specifically about the scribes of the Kingdom. To understand who they are, we must look at the context of the chapter. Throughout Matthew 13, Jesus teaches His apostles through parables and explains how to interpret them. At the conclusion of this instruction, Jesus asks His disciples whether they have understood everything. When they reply affirmatively, He says, “Therefore every scribe who has been instructed in the kingdom of heaven is like a master of a house, who brings out of his treasure what is new and what is old” (Mat 13:52). In this context, the term “scribes of the Kingdom” primarily refers to Jesus’ apostles, who received direct formation from Him regarding His teachings and their proper interpretation. Many of the apostles were uneducated and did not possess the formal literacy typical of traditional scribes. Nevertheless, Jesus chose to call them “scribes” because they would ultimately carry out the essential functions of a scribe: teaching and interpreting the Scriptures—especially by illuminating the Old Testament through the lens of Jesus’ life and ministry. Even more profoundly, the apostles would “write” their faith through their lives, ultimately offering up their very existence as witnesses to Christ.

While the “scribes of the Kingdom” initially referred to the apostles, the concept extends beyond them. Because the overseers and bishops of the early Church succeeded the apostles, they inherited this scribal role. Today, bishops act as “heads of households” who hold the primary responsibility to teach God’s Word within their dioceses. Furthermore, every believer is called to be a scribe of the Kingdom within their own family and community. A husband is called to share God’s wisdom with his wife, and parents are tasked with passing the true faith on to their children. To continuously bring forth both the old and the new from our “storeroom,” we must all remain dedicated students of our True Master.

Valentinus Bayuhadi Ruseno, OP

Guide questions:

How well are we actively learning from our True Master so that we have rich insights, both old and new, to share with others? In what concrete ways can we act as “scribes of the Kingdom” within our own families, workplaces, and communities? Are we willing to “write” our faith through our daily choices and sacrifices, just as the early apostles did with their lives?

The Wheat and Tares in Our Hearts

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16th Sunday in Ordinary Time [A]
July 19, 2026
Matthew 13:24-43

Today we hear the Parable of the Wheat and the Tares. An interesting point arises when the landowner realizes that the tares are growing alongside the good crops, yet he chooses to let them live together. Why does he make this decision?

When the servants suggest that the tares be removed immediately, the landowner refuses for purely practical reasons. In their early stages of growth, the tares look almost identical to healthy wheat. If the servants insist on pulling the tares prematurely, they will mistakenly uproot the good wheat. While this action makes perfect sense in an agricultural context, Jesus does not explicitly explain in His theological discourse why God does not immediately punish those who carry evil in their hearts. This fact raises an important question: what is the deeper spiritual reason that God allows the wicked and the righteous to coexist in this world for a time?

The answer is closely related to the Parable of the Sower, told earlier in Matthew 13:1-23 (the previous Sunday). In this parable, Jesus describes four types of soil that represent the disposition or condition of the human heart when hearing God’s Word: the path, the rocky ground, the thorny ground, and the fertile soil. Unlike the static nature of real-world soil, the spiritual disposition of the human heart is dynamic and can change over time. This dynamic nature is key to understanding why God delays the destruction of the spiritual “tares.” Within the human heart, both the Word of God and worldly influences constantly struggle to dominate the soil of our lives. When faced with the influence of evil forces, humans have varying responses; some ignore evil, some fight against it, and still others welcome it until it develops into sinful actions.

The human capacity for internal change explains why Jesus chose to allow the “tares” to continue growing among the wheat rather than passing instant judgment. God allows this spiritual struggle because He knows that even though a heart is currently being controlled by evil influences, that person’s life story is not over. Through His gracious free will, a person currently living as a “weed” has the opportunity to repent, change, and ultimately transform into “wheat.” This principle is tremendous good news for all of us. Even when the whispers of evil spirits try to conquer our hearts, God patiently continues to provide His help so that we have the opportunity to heal and bear good fruit.

God helps us fight the seeds of evil in our hearts in several practical ways. First, He works through His Word, planted within us through the Scriptures, which not only inspires us to do good but also trains us to recognize and resist evil. Second, He pours out His grace sacramentally, especially through the soul-nourishing Eucharist and the Sacrament of Reconciliation, which restores our relationship with Him. Third, God provides the Christian community as a vital refuge where we can find spiritual support and encouragement from fellow believers. Finally, He even uses life’s suffering and trials as a spiritual “pruning” process to remove harmful traits that cling to us, so that we can grow into stronger individuals.

Surabaya
Valentinus Bayuhadi Ruseno, OP

Guiding questions:
How deeply do we delve into Scripture so that we can clearly distinguish between the good seeds of God and the subtle weeds of the enemy in our daily lives? When we recognize bad tendencies or habits taking root in our hearts, do we actively seek help through the sacraments and community, or do we try to face the struggle alone? Finally, how can we shift our perspective on life so that we see current suffering and trials not as God’s abandonment, but as His patient and loving way of pruning us to become more fruitful?