Category: Ordinary Time

The Cross that Heals

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Feast of the Exaltation of the Holy Cross

September 14, 2025

John 3:13-17

The cross is a universal symbol of Christianity. People wear it as jewelry, like necklaces, rings, and earrings, either as a sign of devotion or simply as fashion. Churches and other Christian buildings are often crowned with its shape. Yet, despite its familiarity, the profound history and meaning of the cross can often be overlooked.

Historically, the cross was not a sacred symbol but a tool of terror. Crucifixion was a Roman method of execution designed for criminals and rebels. The condemned person was stripped naked, nailed to a wooden beam, and left to die a slow, public death exposed to the elements and humiliation. It was the ultimate symbol of human cruelty. This is the torture Jesus endured.

Yet, Jesus did not escape His cross. He embraced it. Through His resurrection, He transformed the cross from an instrument of torture into an instrument of God’s mercy and healing. In the Gospel, Jesus Himself draws a typological connection between His cross and the bronze serpent raised by Moses. Just as those who looked at the bronze serpent were healed, all who look to Jesus’ cross with faith will be saved.

This leads to the essential question: how does the cross heal us?

First, it heals through love. When we look at the cross, we see the ultimate proof of God’s love: He sent His only Son to offer Himself as a sacrifice to reconcile us to Himself. As St. Paul writes, “But God proves his love for us in that while we still were sinners Christ died for us” (Rom 5:8). We receive this healing from sin primarily through Baptism and the Sacrament of Reconciliation. Every sin wounds our soul and separates us from God; the cross stands as a permanent call to repent and return to Him.

Second, it heals through God’s presence. The cross shows us that God is not a distant deity, remote from our pain. He chose to become one of us, to share in our human experience with all its suffering. On the cross, Jesus embraced the worst of human agony, demonstrating that when we unite our sufferings with His, our own crosses can be transformed. They can become a divine means of healing and grace.

When suffering hits us, it is easy to complain and despair. But the cross reminds us we are not alone. Just as Jesus used His suffering to become a blessing for the world, we too can offer our own pains to God and become a source of strength and compassion for others.

St. Francis of Assisi once sought glory as a knight. After being captured in battle and becoming seriously ill, he recovered physically but still felt a spiritual emptiness. Everything changed while he was praying in a broken-down chapel. He had a vision of Jesus on the cross, who said to him, “Francis, go and repair my house, which is falling into ruin.” This moment gave Francis the true healing he needed, helping him discover who he was and what he was meant to do, to be God’s instrument of peace and healings.

Valentinus Bayuhadi Ruseno, OP

Guide questions:

What are our crosses in our lives? How do Jesus’ cross heal us? How? Do we become the means of God’s healing for others also? How?

To Hate and To Love

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23rd Sunday in Ordinary Time [C]

September 7, 2025

Luke 14:25-33

We now encounter one of Jesus’ most challenging statements: He demands that we “hate” our parents, siblings, and even our own children. How are we to understand this hard saying?

To find the answer, we must consider three key elements: Jesus’ full statement, the meaning of the word “hate,” and the broader context of Jesus’ life and mission.

  1. The Full Statement
    First, we need to read the entire sentence. Jesus said, “If anyone comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple.” This is not a general command for everyone, but a specific condition addressed to those who wish to become His true followers.
  • The Biblical Meaning of “Hate”
    The word “hate” here (from the Greek μισέω – miseo) does not imply a feeling of strong aversion or enmity. In the Bible, this word often carries a comparative meaning: “to love less” or “to disfavor” in order to show preferential treatment to something else (see Genesis 29:31, Deuteronomy 21:15-16, Luke 16:13). In this context, Jesus is demanding that His followers make Him their absolute top priority. He is not asking us to detest our families, but to love Him so much that all other loves—even for our own lives—seem like hatred by comparison. A simpler way to phrase it is: Unless we love Jesus more than everything and everyone else, we cannot be His disciples.
  • The Broader Context
    Finally, we must remember that Jesus was speaking as He walked toward Jerusalem, where He would face His Passion and death on the cross. To follow Him meant to share in His suffering. This is only possible if a disciple prioritizes Jesus above all else. We see this exemplified in figures like Mary, His mother, who refused to hide but stood firmly at the foot of the cross, sharing in His agony. Other disciples, like John and Mary Magdalene, also followed Him to the very end, demonstrating this ultimate priority.


This teaching remains true for us today. To follow Jesus to the end requires loving Him above all. While not everyone is called to physical martyrdom like St. Ignatius of Antioch who was fed to the lions or St. Francis de Capillas was tortured and killed when he preached Jesus in China, every disciple is called to make Jesus the central priority of their life.

This doesn’t mean we must pray every second of the day. Instead, it means making daily decisions that reflect our love for Jesus and our desire to please God. This can be as simple as: Choosing to avoid sin and vice; Refusing to be a stumbling block for others; Prioritizing Sunday Mass, even while on vacation; Gently inviting family members to know Jesus more.

Loving Jesus is a conscious, daily decision to choose what strengthens our holiness and deepens our relationship with Him.

Surabaya

Valentinus Bayuhadi Ruseno, OP

Reflection Questions:

How do I concretely show my love for Jesus in my daily routine? Do my actions and words encourage others to love Jesus? Could my behavior be making it difficult for someone else to approach Jesus?

Membenci dan Mengasihi

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Minggu ke-23 dalam Masa Biasa [C]

7 September 2025

Lukas 14:25-33

Kita kini dihadapkan pada salah satu pernyataan Yesus yang paling sulit dipahami: Ia menuntut agar kita “membenci” orang tua, pasangan, saudara kandung, bahkan anak-anak kita sendiri. Bagaimana kita memahami perkataan yang sulit ini?

Untuk menemukan jawabannya, kita harus mempertimbangkan tiga unsur utama: pernyataan lengkap Yesus, makna kata “benci”, dan konteks yang lebih luas dari kehidupan dan misi Yesus.

1. Pernyataan Lengkap

Pertama, kita perlu membaca kalimat secara utuh. Yesus berkata, “Jika ada orang yang datang kepada-Ku tanpa membenci ayah dan ibunya, istri dan anak-anaknya, saudara-saudaranya, bahkan hidupnya sendiri, ia tidak dapat menjadi murid-Ku.” Ini bukan perintah umum untuk semua orang, tetapi syarat khusus yang ditujukan kepada mereka yang ingin menjadi pengikut-Nya yang sejati.

2. Arti Alkitabiah dari “Benci”

Kata “benci” di sini (dari bahasa Yunani μισέω – miseo) tidak mengimplikasikan perasaan kebencian yang kuat atau permusuhan. Dalam Alkitab, kata ini sering memiliki makna perbandingan: “mencintai lebih sedikit” agar dapat memberikan perlakuan istimewa kepada sesuatu yang lain (lihat Kejadian 29:31, Ulangan 21:15-16, Lukas 16:13). Dalam konteks ini, Yesus menuntut agar pengikut-Nya menjadikan-Nya prioritas mutlak. Dia tidak meminta kita untuk memusuhi keluarga kita, tetapi untuk mencintai-Nya sedemikian rupa sehingga semua cinta lainnya—bahkan untuk hidup kita sendiri—terasa seperti bukan prioritas utama. Cara yang lebih sederhana untuk mengatakannya adalah: Kecuali kita mencintai Yesus lebih dari segala sesuatu dan semua orang lain, kita tidak dapat menjadi murid-Nya.

3. Konteks yang Lebih Luas

Akhirnya, kita harus ingat bahwa Yesus berbicara saat Dia berjalan menuju Yerusalem, tempat Dia akan menghadapi penderitaan dan kematian-Nya di salib. Mengikuti-Nya berarti berbagi dalam penderitaan-Nya. Hal ini hanya mungkin jika seorang murid memprioritaskan Yesus di atas segalanya. Kita melihat hal ini tercermin dalam tokoh seperti Maria, ibu-Nya, yang menolak untuk bersembunyi tetapi berdiri teguh di kaki salib, berbagi dalam penderitaan-Nya. Murid-murid lain, seperti Yohanes dan Maria Magdalena, juga mengikuti-Nya hingga akhir, menunjukkan prioritas kasih ini.

Ajaran yang keras ini tetap berlaku bagi kita hari ini. Mengikuti Yesus hingga akhir membutuhkan cinta kepada-Nya di atas segalanya. Meskipun tidak semua orang dipanggil untuk menjadi martir seperti Santo Ignatius dari Antiokhia yang dimakan singa atau Santo Fransiskus de Capillas yang disiksa dan dibunuh saat memberitakan Yesus di Tiongkok, setiap murid dipanggil untuk menjadikan Yesus sebagai prioritas utama dalam hidupnya.

Ini tidak berarti kita harus berdoa setiap detik. Sebaliknya, ini berarti membuat keputusan sehari-hari yang mencerminkan cinta kita kepada Yesus dan keinginan kita untuk berkenan di hadapan Allah. Ini bisa sesederhana: Memilih untuk menghindari dosa dan keburukan; Menolak menjadi batu sandungan bagi orang lain; Menjadikan Misa Minggu sebagai prioritas, bahkan saat berlibur; Dengan lembut mengajak anggota keluarga untuk mengenal Yesus lebih dalam.

Mencintai Yesus adalah keputusan sadar dan harian untuk memilih apa yang mengembangkan kekudusan kita dan memperdalam hubungan kita dengan-Nya.

Surabaya

Valentinus Bayuhadi Ruseno, OP

Pertanyaan Refleksi:

Bagaimana kita secara konkret menunjukkan cinta kita kepada Yesus dalam rutinitas harian kita? Apakah tindakan dan kata-kata kita mendorong orang lain untuk mencintai Yesus? Apakah perilaku kita membuat seseorang sulit untuk mendekati Yesus?

Kehormatan dan Kekudusan

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Minggu ke-22 dalam Masa Biasa [C]

31 Agustus 2025

Lukas 14:1,7-14

Kehormatan adalah sebuah konsep dasar yang membedakan kita sebagai manusia. Konsep ini membimbing perilaku dan tindakan kita, dan dalam kasus-kasus ekstrem, dapat juga mendorong orang untuk mati atau bahkan menghabisi nyawa orang lain.

Menentukan makna  dari “kehormatan” adalah hal yang tidak mudah karena konsep ini tertanam dalam identitas individu dan komunitas kita sebagai manusia. Kehormatan merujuk pencapaian pada nilai-nilai luhur yang kita junjung tinggi sebagai manusia. Meskipun nilai-nilai ini dapat bervariasi antarbudaya, beberapa di antaranya diakui secara universal seperti kesetiaan, keberanian, kejujuran, kerja keras, dan integritas moral. Kehormatan diperoleh ketika orang lain mengakui usaha kita untuk mencapai nilai-nilai luhur tersebut. Misalnya, seorang siswa menerima “kehormatan” saat dia menerima medali sebagai penghargaan atas prestasi akademiknya yang diraih dengan susah payah.

Pencarian kehormatan, oleh karena itu, adalah pencarian akan idealisme tertinggi kita, sebuah perjuangan menuju keagungan yang membuat kita lebih manusiawi. Sebaliknya, ketidakhormatan menandakan kegagalan dalam memegang teguh nilai-nilai luhur tersebut. Kita kehilangan kehormatan ketika kita mengkhianati seseorang yang kita berjanji untuk setia, atau ketiak kita menghindari kesulitan seperti pengecut. Beberapa masyarakat menghargai kehormatan begitu dalam sehingga mereka melihat kehidupan yang tidak terhormat, seperti kehidupan yang dipenuhi dengan ketidakjujuran, ketidaksetiaan, dan pengecut, sebagai sesuatu yang lebih buruk daripada hidup seekor hewan. Selama Perang Dunia II, banyak tentara dan warga sipil Jepang memilih bunuh diri daripada menanggung malu ditangkap atau pulang dalam kekalahan.

Sebagai Tuhan kita, Yesus memahami bahwa kehormatan merupakan hal yang mendasar bagi kemanusiaan. Namun, Dia juga menyadari bagaimana dosa dapat merusak dan memutarbalikkan arti kehormatan tersebut. Dalam Injil, Yesus mengkritik mereka yang mencari tempat kehormatan tanpa berusaha mewujudkan nilai-nilai yang diwakilinya. Yesus mengajarkan bahwa nilai sejati dari sebuah tempat duduk di perjamuan bukanlah kemegahannya, melainkan keutamaan-keutamaan dari orang yang duduk di sana. Yang lebih penting lagi, Yesus memanggil kita untuk mengejar idealisme sejati dan menolak nilai-nilai yang korup, memperkenalkan kerendahan hati sebagai keutamaan yang mendatangkan kehormatan yang sejati.

Kritik Yesus terhadap orang-orang pada zamannya tetap sangat relevan hingga hari ini. Di masyarakat pascamodern, kita sering mengganti “kursi kehormatan” dengan hal-hal lain seperti merek pakaian, kendaraan, dan jumlah rekening bank. Meskipun harta benda sejatinya tidak jahat, mereka menjadi berbahaya ketika kita menganggapnya sebagai standar kehormatan kita, dan dalam prosesnya, kita mengorbankan idealisme sejati seperti kejujuran dan kesetiaan untuk mendapatkannya. Kesetiaan suami-istri pernah sangat dihormati, tetapi kini beberapa budaya memuji kebebasan seksual. Kita pernah memuji kerja keras, tetapi kini seringkali hanya merayakan hasil akhir, bahkan jika dicapai melalui tipu daya.

Mengikuti Yesus berarti terus-menerus mengkaji nilai-nilai kita. Ini berarti menolak nilai-nilai yang tidak membawa pada kemajuan manusia dan menghidupi nilai-nilai yang memupuk pertumbuhan sejati. Yesus, Tuhan kita, tidak menginginkan apa pun selain pertumbuhan menyeluruh kita sebagai manusia yang pada akhirnya membawa kita pada kepenuhan hidup sebagai manusia dan kekudusan.

Surabaya

Valentinus Bayuhadi Ruseno, OP

Pertanyaan Panduan:

Idealisme apa yang kita perjuangkan? Apakah idealisme tersebut mendukung perkembangan kita sebagai manusia? Apakah kita merasa malu ketika gagal mencapai idealisme kita atau ketika kita berbuat dosa? Apakah kita mengajarkan anak-anak kita tentang arti sebenarnya dari rasa kehormatan yang sejati?

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?

Disiplin dan Kasih Seorang Bapa

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Minggu ke-21 dalam Masa Biasa [C]

24 Agustus 2025

Ibrani 12:5-7, 11-13

Dalam Surat kepada Orang Ibrani, kita diingatkan bahwa Allah berelasi dengan kita sebagai Bapa yang baik yang mendidik anak-anak-Nya melalui disiplin. Pada pandangan pertama, hal ini tampak sederhana. Orang tua, secara khusus, seorang bapa, mendidik anak-anak mereka melalui aturan dan konsekuensi. Namun, ketika diterapkan pada hubungan kita dengan Allah, konsep ini mengungkapkan kebenaran yang mendalam tentang kehendak-Nya bagi pertumbuhan dan keselamatan kita.

1. Landasan dalam Pengajaran Yesus

Penulis Surat Ibrani mendasarkan gagasan ini pada wahyu Yesus sendiri. Dalam Perjanjian Lama, Allah secara simbolis disebut “Bapa” dari bangsa Israel (Kel 4:22; Ul 32:6; Yes 63:16; Yer 31:9). Seperti seorang ayah yang baik, Allah memberikan kebaikan kepada bangsa Israel dan melindungi mereka dari para musuh. Namun, Yesus mengungkapkan sesuatu yang sepenuhnya baru: Ia secara konsisten dan unik menyebut Allah sebagai Bapa-Nya karena Ia adalah Anak Tunggal yang kekal (Yoh 3:16; 5:17; 10:30). Lebih dari itu, Yesus menghendaki agar kita turut serta dalam relasi Bapa-anak ini, dan mengajarkan kita untuk memanggil Allah sebagai “Bapa Kami” (Mat 6:9; Luk 11:2; Yoh 20:17). St. Paulus menerangkan lebih lanjut bahwa melalui pembaptisan dan Roh Kudus, kita bukan hanya hamba, tetapi kita adalah anak-anak Allah melalui adopsi (Rom 8:14-17).

2. Penderitaan Bukanlah Hukuman

Surat kepada orang-orang Ibrani membuat perbedaan yang penting: penderitaan dan kesulitan yang kita hadapi bukanlah hukuman ilahi. Allah mengizinkan cobaan karena Dia tahu bahwa cobaan tersebut pada akhirnya akan bermanfaat bagi kita. Tema ini muncul dalam Perjanjian Lama, di mana orang benar seperti Ayub berusaha memahami penderitaan besar yang dialaminya, meskipun dia tidak berdosa (Ayub 5:17-18). Perjanjian Baru mengungkapkan alasan yang lebih dalam: Allah adalah Bapa yang penuh kasih yang mengizinkan kesusahan agar anak-anak-Nya dapat tumbuh dan berkembang dalam kekudusan.

3. Kasih dan Disiplin Bukanlah Oposisi

Penulis melanjutkan, “Sebab siapa yang dikasihi Tuhan, dia didisiplinkan; dia mencambuk setiap anak yang diakui-Nya” (Ibrani 12:6). Ini menantang distorsi modern tentang cinta, yang menyarankan bahwa mencintai seseorang berarti memberi mereka segala yang mereka inginkan, terlepas dari apakah hal-hal itu bermanfaat atau justru merugikan bagi mereka. Kasih sejati itu bijaksana. Seorang ayah yang baik memberi anak apa yang mereka butuhkan untuk pertumbuhan yang autentik, meskipun itu membawa kesulitan bagi sang anak. Bapa Surgawi yang Mahabijaksana tahu apa yang terbaik untuk kebaikan kekal kita, dan Dia kadang-kadang menggunakan cobaan hidup untuk membentuk kita untuk hidup kekal.

Pemahaman ini, bahwa disiplin Tuhan adalah tindakan kasih-Nya, telah memberdayakan banyak orang kudus untuk menanggung cobaan dengan sukacita. Santa Katarina dari Siena, yang menanggung penderitaan fisik, emosional, dan spiritual (termasuk stigmata), mengajarkan bahwa “Tidak ada hal besar yang pernah dicapai tanpa banyak menanggung penderitaan.” Santa Thérèse dari Lisieux menghidupi “Jalan Kecil”-nya, dengan menerima ketidaknyamanan sehari-hari dan perjuangan menyakitkan melawan tuberkulosis tanpa keluhan. Dia menyerahkan semuanya dengan sukacita, dan berkata, “Penderitaan yang ditanggung dengan sukacita untuk orang lain lebih banyak mengubah orang daripada khotbah.” Bagi dia, ranjang sakitnya menjadi tempat misi dan kasih.

Valentinus Bayuhadi Ruseno, OP

Pertanyaan Panduan untuk Refleksi:

Apa saja ujian yang sedang kita alami saat ini? Bagaimana kita memandang penderitaan ini: sebagai hukuman, atau sebagai bagian dari rencana kasih Allah untuk pertumbuhan kita? Apa reaksi tipikal kita terhadap kesulitan? Apakah kita merespons dengan keluhan dan amarah, atau dengan kepercayaan dan syukur? Bisakah kita belajar melihat tangan kasih Bapa Surgawi bahkan dalam penderitaan kita?

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?

Api Yesus

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Minggu ke-20 dalam Masa Biasa [C]

17 Agustus 2025

Lukas 12:49-53

Ketika Yesus berkata, “Aku datang untuk membakar bumi ini, dan betapa Aku menginginkan api itu sudah berkobar!” (Lukas 12:49), Dia menggunakan api sebagai simbol Alkitab yang sarat dengan makna rohani yang mendalam. Namun, apa arti “api” yang dimaksud Yesus di sini?

Api dalam Kitab Suci adalah gambaran yang mewakili kehadiran Allah, penghakiman, penyucian, dan juga kuasa transformatif Roh Kudus. Dengan mengkaji dimensi-dimensi ini, kita dapat memahami lebih baik misi Kristus dan kerinduan-Nya akan api yang akan memperbaharui dunia.

1. Api sebagai Kehadiran Allah yang Nyata

Di Perjanjian Lama, api berfungsi sebagai tanda terlihat dari kekudusan dan kedekatan Allah. Ketika Musa menjumpai semak yang berkobar namun  tidak menghanguskannya, api ini mengungkapkan kehadiran kudus Allah yang  juga menjadi tanda awal pembebasan Israel (Kel 3:2–5). Kemudian, saat Israel berziarah di padang gurun, Allah memimpin mereka dengan tiang api, sebagai sebuah pengingat akan perlindungan dan bimbingan-Nya (Kel 13:21–22). Di Gunung Sinai, Allah turun dengan api, dan hal ini menandakan kehadiran-Nya yang megah namun dekat dengan umat-Nya (Kel 19:18). Contoh-contoh ini menunjukkan bahwa api melambangkan keterlibatan aktif Allah dalam sejarah manusia. Yesus, sang api ilahi, adalah puncak dan kesempurnaan kehadiran aktif Allah di dunia.

2. Api sebagai Hukuman Ilahi

Api juga melambangkan keadilan Allah terhadap dosa. Kehancuran Sodom dan Gomora oleh “belerang dan api” (Kej 19:24) menunjukkan murka-Nya terhadap kejahatan. Demikian pula, Nadab dan Abihu, anak-anak Harun, sang imam besar, tiba-tiba dimakan oleh api suci (Im 10:1-2) saat mereka mempersembahkan api dan dupa yang tidak sah. Hal ini menggambarkan betapa seriusnya melayani Allah, dan konsekuensi serius saat kita tidak menghormati kehadiran Allah. Dari kisah-kisah ini, kita bisa melihat bahwa kata-kata Yesus dalam Lukas 12 mengandung peringatan: Kedatangan-Nya sebagai api akan memicu pemisahan antara mereka yang menerima kebenaran Allah dan mereka yang menolaknya (12:51–53).

3. Api sebagai Penyucian

Namun, api tidak hanya merusak; ia juga menyucikan. Pada awal pelayanannya, bibir yang najis Yesaya disucikan oleh bara api yang menyala (Yes 6:6–7). Sementara itu, nabi Maleakhi bernubuat bahwa Allah akan menyucikan umat-Nya seperti api (Mal 3:2–3). Dalam Perjanjian Baru, Paulus mengulang gagasan ini, menggambarkan bagaimana “Hari Tuhan” akan menguji setiap perbuatan manusia dengan api, membakar apa yang tidak berguna sambil menjaga apa yang kekal (1 Korintus 3:12–15). Api Yesus, oleh karena itu, adalah panggilan kepada kekudusan dan pertobatan.

4. Api sebagai Kuasa Roh Kudus

Akhirnya, api melambangkan kehadiran dinamis Roh Kudus. Pada hari Pentekosta, lidah-lidah api turun atas para murid, memenuhi mereka dengan Roh Kudus dan memberdayakan mereka untuk memberitakan Injil dengan berani (Kis 2:1-4). Hal ini memenuhi nubuat Yohanes Pembaptis bahwa Yesus akan membaptis “dengan Roh Kudus dan api” (Mat 3:11). Ketika Yesus berbicara tentang membakar bumi, Dia berbicara tentang pencurahan Roh Kudus, yang adalah api rohani yang akan membakar semangat pemberitaan Injil, mengubah hidup, dan menyebarkan Injil ke seluruh bangsa.

Keinginan Kristus untuk “membakar bumi” adalah ringkasan dari seluruh misinya: untuk mengungkapkan kehadiran Allah, menghancurkan dosa dengan keadilan, memurnikan orang beriman, dan mengutus Roh Kudus untuk memberdayakan Gereja.

Valentinus Bayuhadi Ruseno, OP

Pertanyaan Refleksi:

Bagaimana kita telah mengalami kehadiran Allah sebagai api yang membimbing atau memurnikan dalam hidup kita? Apakah “api Roh Kudus” mendorong kita untuk berbagi Kristus dengan orang lain? Jika tidak, apa yang menghalangi kita? Di bidang mana kita membutuhkan Yesus untuk menyempurnakan kita, membakar dosa dan menerangi iman kita?

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?