Gold, Myrrh and Frankincense

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The Epiphany [A]
January 8, 2023
Matthew 2:1-12

The story has what it takes to be magical. It begins with a long and adventurous journey of people searching for a great treasure, the new-born King. There is also a mysterious star that guides them. Then, the antagonist, in the person of Herod, appears. He seems to be a helpful and sincere guy, but secretly hides his evil intention and plot to destroy the true King. Here comes the twist. The main characters discover their King in the most unexpected way: a little child in a humble house with His poor family, yet He is also Emmanuel, God-with-us. Then, for the finale, the Magi barely escape the mad king as they are warned in a dream and return to their own countries through a different and safer way.

Matthew is a genius storyteller, and allows us, his readers, to be part of the story. Most of us can easily identify ourselves with the Magi. He also leaves some elements ‘incomplete’ so that we may fill them in with our interpretation and imagination. One of those is the Magi’s gifts. Why do they offer gold, frankincense, and myrrh?

One of the earliest answers comes from St. Irenaeus (ca. 200 AD). He said that the gifts represent the identity and mission of Christ. Gold is one of the most precious and expensive metals, and this is for His kingship. Frankincense is a resin from a particular plant and is commonly used for religious ritual, and this is the symbol of His divinity and priesthood. Meanwhile, myrrh is a spice used in burial (see John 19:39), and this points to His death and human nature. St. Thomas Aquinas in his commentary on Matthew explained that these gifts served practical purposes. Gold is to support the Holy Family, who was poor. Myrrh may be used to warm the baby’s body, and frankincense to remove the stench.

Another interesting interpretation is that gold, myrrh, and frankincense are materials used in ancient alchemy and sorcery. Magi (from ‘magos’ and the root word of ‘magic’) were believed to be involved in magical activities, but when they discover Jesus, they decide to give up these things and find a new way in their lives. Thus, these gifts represent the conversion of the Magi to true faith.

However, I am personally inclined towards the simplest interpretation. The Magi offered these items because these gifts were the most precious things in their possessions. They offered the best they had to the true King. This is a fitting gesture of honoring a king as well as worshiping God. In the Bible, acts of worship involve offering the best we have to God. The Magi discovered the true God and worshipped Him. This transformed their lives and brought them joy and salvation.

The story of Epiphany tells us that the human race has a purpose, that is to find its God. We are extremely blessed because we have discovered our God. Yet, the question is: do we wish to worship Him? What will we offer to Him? Are we willing to give the most precious things in our lives? Do we desire our lives to be transformed? Until we offer our gold, myrrh, and frankincense, it is not yet a glorious ending.

Rome
Valentinus Bayuhadi Ruseno, OP

Mary and her Motherhood

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Solemnity of Mary, the Mother of God [A]
January 1, 2023
Luke 2:16-21

After eight days (octave) we ponder the mystery of our Savior’s birth, we turn our eyes to the woman who gave birth to the Savior. Therefore, exactly on January 1, we celebrate the solemnity of Mary, the Mother of God. It is once again an opportunity to clarify some misconceptions about this important dogma, as well as to deepen our understanding on her motherhood.

photocredit: Fra Angelicum

The title mother of God for Mary does not mean that she is a god-mother who created other deities. Neither she is a goddess-wife of God the Father. The Church always teaches that Mary is not a god, but a human being. To understand better, we look closely the word ‘mother’. A mother is someone who has a person in her womb and eventually give birth to that person. Mary had the second person of the Trinity in her womb, and in due course, gave birth to Him. Thus, as simple logical conclusion, Mary is the mother of Jesus, the Second Person of the Trinity. In short, Mary is the Mother of God.

However, being a mother is not only about getting pregnant and giving birth. A true mother is a woman who also raises, nourishes and educates her children. Mary did not stop when she gave birth to Jesus in Bethlehem. She did not leave Jesus on the manger and went away. She did not abandon baby Jesus to the Magi or to Herod’s army. With Joseph, Mary protected, nurtured and ‘made big’ Jesus. In fact, Mary was faithful to follow Jesus to His cross and tomb.

How did Mary perceive her identity as a mother? We recognize that when Mary received Jesus in her womb, she was entering extremely perilous situations. She could lose her life because people may stone her, or Herod’s soldiers may arrest and kill her. She endured the life of exile in Egypt, and had to contain with life of poverty. But, did she regret her decision?

The answer we can get from Mary’s song, ‘Magnificat’. “My soul magnifies the Lord, and my spirit rejoices in God my Savior… (Luk 1:46–47)” In Hebrew language, the term ‘my soul’ or ‘my spirit’ is another way to say ‘I’. Thus, Mary said, “I magnifies the Lord, and I rejoices in God my Savior.” Interesting to note is the word ‘magnify’ or literally ‘make big’. What does it mean ‘Mary makes big the Lord’? The Greek word is ‘μεγαλύνω (- megaluno)’ and it is related to Hebrew word ‘גָּדַל’ (- gadal) which means to become physically mature. Therefore, what Mary said is that she physically nourishes the Lord in her womb as well as to make sure the Lord grow into maturity. And in her role as a mother of the Lord, she rejoiced exceedingly.

Mary becomes an antithesis to modern toxic maternity. In our time, many separate sexualities with pro-creation, and even consider fertility as disease. Many see being a mother and having a child are unnecessary burden that must be avoided and disposed. Mary saw things the opposite way. Despite life-threatening situations, Mary accepted her motherhood as integral part of her identity as woman. She saw Jesus in her womb as great blessing, and her participation in God’s will. She knew well only when she fulfilled God’s plan, she found her true joy.

Happy Mothers’ Day!
And
Happy New Year!

Rome
Valentinus Bayuhadi Ruseno, OP

To Name God

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4th Sunday of Advent [A]
December 18, 2022
Matthew 1:18-24

To name and to have a name is unique to human beings. To name someone or something is not just a sign of intellectual capacity, but it is also an exercise of authority. When you name someone, in certain way, the person is under your influence. When someone calls our names, immediately and automatically, our attention is drawn to the caller. Surely, we have the choice to set aside this call, but the closer that person to us, the harder it gets to ignore the call. When my mother calls me, my body instinctively moves towards her and listen to what she has to say. That’s how powerful my mother is!

photocredit: Jamie Street

The power of naming belongs primarily to God. In the story of creation, when God named something, it came to existence. When He said, ‘light’, the light came to being. Since God named all creations and brought them into existence, He has the absolute authority over all creatures. Yet, in His providence, God shared this power of naming to men and women. As the authority was shared to humans, they also possessed authority over other creatures.

However, this power is not absolute. Human persons cannot name something beyond them, like angels and surely, God Himself. Thus, to name God is one of the most elusive things in the Old Testament. The patriarchs, Abraham, Isaac, and Jacob have attempted to ask His name, but they failed. The closest one is Moses when he asked the name of the Lord in Sinai, and the Lord answered, “I am who I am” (Exo 3:14). It is like saying, ‘none of your business’. God Himself put as a second commandment, “You shall not take My name in vain.” (see Exo 20). Thus, when the Israelites read the Bible and discovered the holy name of God ‘יהוה’, they would prefer to pronounce ‘Adonai’ (my Lord) or ‘ha-Sem’ (the name). Even, the pronunciation ‘Yahweh’ is an interpretation.

However, as we begin the story of the New Testament, something unexpectedly happened. Joseph and Mary were given the authority to name not just any creature, not just any man, not just any baby. They were to name God-become-flesh, the Creator Himself. They shall name Him Jesus, because ‘He will save His people’. Indeed, the name Jesus is related to the Hebrew word, “יְשׁוּעָה” (roughly: yesuah), meaning ‘salvation or victory’.

The naming of Jesus becomes the breakthrough between God and humans. God does not only want men and women to participate in the work of creation and the authority over lower creatures, but God wishes that we take part in the work of salvation. The former is at the natural level, but the latter is supernatural. As God shared to Joseph and Mary the task to name Jesus, our salvation, so also, Jesus shared to His Church is to name the grace that brings redemption.

When a man and a woman promise fidelity and totality to each other in the name of the Lord, God himself binds them until death, and grace of holiness flows in their marriage and family. When a priest offers the mass, and says the words of consecration, the bread and the wine become the real body and blood of Jesus, and God is truly present among us (Emmanuel). When a priest pronounces the words of absolution, and the penitent is truly asking God’s mercy, the forgiveness of sin takes place. When parents bless their children in the name of the Lord, God’s blessing remains with the children.

Rome
Valentinus Bayuhadi Ruseno, OP

Virtue of Patience and Advent

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3rd Sunday of Advent [C]
December 11, 2022
James 5:7-10

St. James advised us in this Advent Season, “Be patient, brothers and sisters,
until the coming of the Lord (Jam 5:7, second reading).” Why do we need to be patient, especially in this season? If we go back to the time of St. James, we will understand better this advice. During the early Church, there was a strong sense of Jesus’ second coming, and the same time, the Church was facing persecutions from different fronts, from the pagans and the Jews as well as internal conflicts. Thus, the Church’s members were truly eager to welcome the Savior’s second coming. Yet, He did not came as early as expected, and thus, some Christians became impatient and were complaining. Even some began to lose its faith. Here, St. James give his word: patient.

photocredit: Jon Tyson

The word used by St. James is ‘μακροθυμέω’ (makrothumeo). Interestingly, it is not adjective, but a verb. Patience is not simply passively waiting and receiving, but this virtue is proactive and dynamic. Often, we think that patience means that we cannot do anything, but endure our hardships. But, it is not always the case. While bearing our trials, patience empowers and transforms us into better persons, and even leads us to holiness.

St. James used the prophets of the Old Testament as his models. Many prophets prophesized the coming of Messiah, Jesus Christ, but they knew that this would not happen in their lives’ times. Even, many prophets were persecuted, even martyred. According to the traditions, Isaiah was sawed into two by evil king Manasseh, and while Jeremiah was murdered in Egypt. Yet, did they stop prophesying? No, they actively engaged in their missions until the end.

We are living two thousand years after the early Church and St. James, and our world has changed and been significantly different. However, the virtue of patience remains relevant and arguably, needed more than ever. We are living in the world filled with instant mechanisms, digitalization and automation. Surely, these are something good as to facilitate our lives. Yet, it also poses a danger to our mentality. As we are used to instant processes, we easily become impatient especially when we did not get the result we desire. We get disappointed, we get upset, and we complain. When our lives are full of complains, we become bitter and unhappy. Sometimes, prolonged bitterness will lead to mental problems.

Before I went to Rome for my study, I was serving the parish in Surabaya. Some young people came to me and began to share their problems. Surely, there were serious problems that required professional assistance, like medical doctor, psychiatrist or lawyer. However, in most of the cases, they were unhappy with their lives because they were impatience. I would invite them to see a bigger perspective in their lives, and count the blessings in their lives. Then, suddenly, they would realize their lives are full of blessings, and their problems were actually exaggerated. In one hand, we just do not have the endurance to bear the sufferings, and the on the other hand, we do not have the patience to articulate the blessings, to discover how God works in our lives.

To appreciate lives, we need patience. We have to spend time and energy with God in prayer, to read and reflect the Word of God, and to perform small yet consistent good works. We may not see the second coming of Jesus in this Advent, but with the virtue of patience, we will be able to see the coming of Jesus in our hearts every day.

Rome
Valentinus Bayuhadi Ruseno, OP

The Scriptures and the Advent

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2nd Sunday of Advent [A]
December 4, 2022
Matthew 3:1-12
Rome 15:4-9

For the second Sunday of Advent, the Church has chosen for us a text from St. Paul as our second reading. It is the last part of St. Paul’s letter to the Romans. In a simple sentence, Paul gave an essential purpose of the scriptures. He wrote, “For whatever was written previously was written for our instruction, that by endurance and by the encouragement of the scriptures we might have hope (Rom 15:4).” Let us unpack together this verse as we journey through the Advent season.

photocredit: Jonathan Sanchez

At the time of Paul, 27 books of New Testament as we know now has not yet come to existence. Thus, when Paul mentioned ‘scriptures’ or ‘what was written previously’, he was referring to the books of the Old Testament. These books were originally part of Hebrew Bible, but also accepted, used, and considered sacred by the early Church. Why so? This is because Jesus read, preached, and fulfilled these books. Jesus handed down these scriptures to the apostles and gave them the authority to teach them in His name. This is the reason that we do not throw away the books of the Old Testament, even though, they do not speak directly about Jesus Christ. Yet, it is also important that though we keep and read the Old Testament, we must read them not as a Jewish person, but as followers of Christ and the members of the Church.

Now, Paul explained two fundamental functions of the Scriptures: for instructions and encouragements. The first is instructions, and the Greek word here is ‘διδασκαλία’ (didaskalia), and its literal meaning is ‘teaching’. Thus, through the words of the Scriptures, God teaches us. When a teacher teaches his students, the aim is that the students may have wider and deeper knowledge. As we read and study the scriptures through the guidance of our shepherds, we know God better and deeper, who He is, what His plans for us, and what is His relationship to us.

The second is the encouragement. Paul believed that the words of the God in the scriptures do not only teach, but also encourage us. The original word used by Paul is ‘παράκλησις’ (paraklesis), and it has a range of meanings, but the basic meaning is something or someone that assists us in facing difficulty. Through the words of the Scriptures, God is supporting, encouraging, consoling us in time of trials. From here, we know one of the best things to do in troubled moments is reading and meditating the scriptures.

However, these two goals, instruction, and encouragement, are leading us into a bigger purpose: ‘hope in Christ’. Without hope, the Bible are simply object of research and studies, but it will not bring closer and more intimate friendship with Jesus. Without hope, the bible only contains an encouraging and sweet words, but it never makes us persevere and grow in trials.

The Advent season gives us time to listen to various texts of the Old Testament (both in Sunday and weekly readings) and how these readings are eventually fulfilled in the coming of Christ. And once again, I would like to invite all of us, to spend more time to listen to the words of God this Advent season as our spiritual practice. Aside reading from the Gospel of Matthew, I recommend reading the book of Isaiah for this advent Season.

Rome
Valentinus Bayuhadi Ruseno, OP

Matius dan Injilnya

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Minggu Pertama Adven (A)
27 November 2022
Matius 24:37-44

Masa Adven menandai awal tahun liturgi Gereja. Kali ini, kita memasuki tahun Matius (tahun A) karena sebagian besar hari Minggu tahun ini, kita akan mendengarkan dan merenungkan bersama teks-teks dari Injil Matius. Sekarang, karena kita akan berziarah bersama dengan Matius, marilah kita mengenal sang penginjil ini dan Injilnya.

Asal-usul, komposisi dan kepengarangan Injil ini telah menjadi bahan diskusi dan perdebatan yang tak ada habisnya di antara para ahli kitab suci modern. Namun, tradisi panjang Gereja Katolik dengan tegas menyatakan bahwa rasul Matius adalah penulisnya, dan banyak saksi kuno, seperti Santo Irenaeus (sekitar tahun 130-200), Santo Klemens dari Aleksandria (sekitar tahun 150-215) dan Uskup Eusebius dari Kaisarea (sekitar tahun 260 – 340) bersaksi bahwa Matius memang penulisnya.

Karakteristik yang menarik dari Injil Matius adalah karakter Yahudinya. Dipercaya bahwa pembaca asli dari Injil Matius adalah orang-orang Kristen Yahudi mula-mula. Matius banyak mengutip dari Perjanjian Lama (sekitar 60 kutipan). Ia menempatkannya dari awal sampai akhir, dari ‘… mereka akan menyebut-Nya Imanuel’ (Mat 1:23, bdk. Yes 8:10), sampai ‘Eli, Eli lema sebachtani (Mat 27:46, bdk. Mzm 22:1)’. Tidak hanya dari Perjanjian Lama, Matius juga menggunakan tradisi Yahudi pada masa Yesus, seperti tradisi tentang ‘kursi Musa’ (Mat 23:2). Jelas, Matius ingin mengajarkan bahwa Yesus adalah penggenapan janji-janji Allah dalam Perjanjian Lama. Seorang filsuf dan teolog Katolik, Peter Kreeft, merangkum Injil Matius sebagai ‘Injil dari seorang Yahudi, untuk orang Yahudi tentang Mesias Yahudi’.

Namun, meskipun sangat Yahudi, Matius tetap teguh bahwa Yesus bukan hanya Juruselamat orang Yahudi saja, tetapi untuk semua orang. Hanya dalam Matius, kita memiliki kisah tentang orang-orang Majus, yang menjadi perwakilan bangsa-bangsa, yang datang dan menyembah bayi Yesus (Mat 2). Dalam Matius juga, Yesus memerintahkan para murid, “Karena itu pergilah, jadikanlah semua bangsa murid-Ku dan baptislah mereka dalam nama Bapa dan Putra dan Roh Kudus (Mat 28:19).” Dari Israel, untuk dunia.

Karakter lain dari Injil Matius adalah bahwa Injil Matius adalah Injil Gereja. Tentu saja, ketiga Injil lainnya juga untuk Gereja, namun hanya dalam Matius, kata ‘Gereja’ (ἐκκλησία) keluar dari mulut Yesus. Pertama, ketika Yesus akan mendirikan Gereja-Nya di atas Petrus (Mat 16:13-20) dan kedua, ketika Yesus mengajarkan koreksi persaudaraan di antara para anggota Gereja (Mat 18:17). Injil menjadi piagam dasar Gereja kita, Gereja yang didirikan Yesus. Tidak heran mengapa Injil Matius menjadi favorit banyak orang kudus.

Kembali ke kisah hidup Matius, kita tahu bahwa ia adalah seorang mantan pemungut cukai (Mat 9:9-13). Yesus memanggilnya dan ia bangkit, meninggalkan segala sesuatu, dan mengikuti Yesus. Namun, ia tidak benar-benar meninggalkan segalanya. Ia membawa serta kapasitas intelektual dan keahliannya sebagai pemungut cukai dan menggunakannya untuk menulis Injil dan membawa orang lebih dekat kepada Yesus.

Masa Adven mempersiapkan kita untuk kedatangan Yesus, dan undangan adalah apa yang akan kita persembahkan kepada Yesus ketika Dia datang. Jika Matius memberikan hidupnya dan keahliannya dalam menulis kepada Yesus, apa yang akan kita persembahkan kepada Yesus di Masa Adven ini?
Dalam masa Adven ini juga, saya mengundang Anda untuk membaca seluruh Injil Matius. Mari kita habiskan satu pasal untuk setiap hari di Masa ini, sebagai bagian dari latihan rohani kita.

Roma
Valentinus Bayuhadi Ruseno, OP

Matthew and His Gospel

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1st Sunday of Advent (A)
November 27, 2022
Matthew 24:37-44

The season of Advent marks the beginning of the Church’s liturgical year. This time, we enter the year of Matthew (year A) because on most Sundays of this year, we are going to listen and reflect together the texts from the gospel of Matthew. Now, since we will journey together with Matthew, let us be familiar with this evangelist and his gospel.

The origin, composition and authorship of this gospel have become a subject of endless speculation and debates among the modern scholars. However, the long tradition of the Catholic Church has firmly held that apostle Matthew is the author, and many ancient witnesses, like St. Irenaeus (c. 130 – 200), St. Clement of Alexandria (ca. 150-215) and Bishop Eusebius of Caesarea (c. 260 – c. 340) testified that Matthew is indeed the writer.

An interesting characteristic on Matthew’s Gospel is that its Jewish character. It is believed that the original readers of Matthew are the early Jewish Christians. Matthew quoted a lot from the Old Testament (around 60 times). He placed them from the beginning to the end, from ‘… they shall call Him Emmanuel.’ (Mat 1:23, cf. Isa 8:10), to ‘Eli, Eli lema sebachtani (Mat 27:46, cf. Ps. 22:1).’ Not only from Old Testament, but Matthew also used the Jewish traditions at the time of Jesus, like the tradition about Moses’ chair (Mat 23:2). Clearly, Matthew wished to teach that Jesus is the fulfillment of God’s promises in the Old Testament. As a Catholic philosopher and theologian, Peter Kreeft, summarizes the Gospel of Matthew as ‘A Gospel from a Jew, for the Jews about the Jewish Messiah.’

However, despite being very Jewish, Matthew remains firm that Jesus is not only the Savior of the Jews alone, but for everyone. Only in Matthew, we have the story of the Magi, the representatives of the nations that came and worshiped baby Jesus (Mat 2). In Matthew also, Jesus instructed the disciples, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Mat 28:19).” It is from Israel, for the world.

Another character of Matthew is that it is the Gospel of the Church. Certainly, the other three gospels are also for the Church, yet only in Matthew, the word ‘Church’ (Ecclesia) comes from the mouth of Jesus. Firstly, it is when Jesus would establish His Church on Peter (Mat 16:13-20) and secondly, when Jesus taught fraternal correction among the members of the Church (Mat 18:15ff). The Gospel turns to be the foundation charter of our Church, the Church Jesus has founded. No wonder why this Gospel becomes favorite of many saints.

Going back to the life of Matthew, we know that he was a former tax collector. Jesus called him and he got up, left everything, and followed Jesus. Yet, he did not really leave everything. He brought along his intellectual and scribal capacity that he used as a tax collector and utilized it to write the Gospel and to bring people closer to Jesus.

The season of Advent prepares us for the coming of Jesus, and the invitation is what we shall offer to Jesus when he comes. If Matthew was giving his life and his skill in writing to Jesus, what shall we offer to Jesus in this Advent season?
In this Advent also, I am inviting you to read the entire gospel of Matthew. Let us spend one chapter for each day of this season, as part of our spiritual exercise.

Rome
Valentinus Bayuhadi Ruseno, OP

Is Jesus a king?

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Solemnity of Jesus Christ, the King of Universe
November 20, 2022 [C]
Luke 23:35-43

As we end our liturgical year, the Church is celebrating the solemnity of Jesus the King. Yet, the real question is what kind of king Jesus is? Is He like present day king of England or emperor of Japan, a head of state, a symbol of a nation, yet his power is limited by the constitutions? Is Jesus like ancient kings who wielded limitless power, and their words were laws of the country? So how do we understand the kingship of Jesus and how is it to be the citizen of Jesus’ kingdom?

To answer this, we need to go back to the time of Jesus and even to the Old Testament. In the Old Testament, there is a great king that becomes the model of all kings. His name is David. He was not only a formidable warrior, but also brilliant general who led Israel into many victories. He was a respected and popular leader who united the twelve tribes of Israel, even when he was still thirty (see 2 Sam 5:4). He made Jerusalem as both the political and religious capital of Israel. However, more importantly, he was a righteous king. As a king, he loved the Lord God, and lived according to His Laws. It is true that he abused his power, and committed several grave sins, but he repented and went back to the Lord.

Unfortunately, his successors did not follow his footsteps. They worshiped other gods and involved in various corrupted and immoral practices. Because of this, the kingdom of Israel was declining and eventually destroyed. Israelites were exiled, and many tribes were lost. However, God did not abandon His people, and promised through His prophets that a king like David will come (like in Isa 11, Mic 5 and many others).

Now, is Jesus the promised king like His forefather, David? Like David, Jesus came from the tribe of Judah. Like David, Jesus was born in Bethlehem. Like David who united the twelve tribes of Israel, Jesus chose twelve apostles to be ‘the judge of the tribes of Israel’ (see Luk 22:30). Like David who made Jerusalem as his capital, Jesus made Jerusalem as His destination. Yet, the differences are also glaring. Unlike David, Jesus was neither warrior nor general. Unlike David, Jesus practically held no political and economic power. Unlike David who sat on the majestic throne, Jesus was nailed to the cross.

On the cross, Jesus was more like a criminal, slave, and loser. He is the antithesis of all kings. Everyone around Him mocked him, as a useless savior, and impostor king. Yet, in this darkest moment, one of the criminals crucified with Jesus, by divine inspiration, recognized who Jesus was, and asked the single most important question in his life: “Jesus, remember me when you come into your kingdom (Luk 23:42).” Then, Jesus promised him paradise.

This is Jesus. He is the king who gives the true paradise, not a paradise built by economic, political powers. Jesus may not free us from sufferings, but as king, He suffers with us. He is a king who does not give us weapons nor earthly benefits, but gives us a power to love radically and rebuild our broken world. He may not send hellfire to our enemies, but He gives the grace to forgive, and to transform our anger into peace.

If we, then, recognize Jesus as our king, it is naturally follows that we shall live according to His Laws as well as make Him as the primary model. Just the ancient Israel relied on David, so we shall depend on Jesus, our king. As earthly kings provide freedom to their people, we shall trust in Jesus, our victory.

Roma
Valentinus Bayuhadi Ruseno, OP

How to prepare for the End of Time

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33rd Sunday in Ordinary Time [C]
November 13, 2022
2 Thes 3:7-12 (Luk 21:5-19)

As the end of the liturgical is drawing closer, the Church selects readings that related to the end of time. Now, the question that always appears regarding the end of the world is ‘when’. Truly, we do not know the answer because the Lord does not reveal it to us. Many self-proclaimed prophets have attempted to predict the doomsday, but all failed. Another question that is related to the end of the world is ‘how it’s going to end’. Again, we do not know exactly. Some speculate that a meteorite would hit and destroy the earth, others say that there would be nuclear wars that would decimate all lives, and still others believe in a zombie apocalypse, where a deadly virus would globally spread and turn humans into monsters. Again, these are wild speculations.

Fresco from San Mauricio, Milan.

However, the real question is not ‘when’ but ‘how it happens’, but ‘how’ we prepare ourselves for the end time.’ Fortunately, we have St. Paul to help us. St. Paul in his letter to the Thessalonians (our second reading), gives a strong rebuke to those lazy Christians. The reason why they were acting like busybodies but actually doing nothing is interestingly related to the eschatology (fancy word for theology of end time). They believed that Christ would come soon during their lives time, and thus, it would be unnecessary for them to work meaningfully. They just waited, ate and slept. This theology is not acceptable to Paul, and he reminded them, “if a man does not work, he shall not eat (2 Thes 3:10).”

The second coming of Jesus is fundamental to St. Paul’s theology, but it does not make him lazy at all. In fact, he worked tirelessly both as a tent-maker and as an apostle. Even when in prison, he did not cease preaching and proclaiming the good news. These he did are to follow the example of our Lord Jesus. Reading through the four gospels we can easily see that Jesus is a man of action. He worked as a carpenter, taught as a Rabbi, and worked miracles as a Son of God. In His rest and quite time, Jesus spent it in prayer and in union with the Father. Even in His suffering and death, He carried His cross and made sure that the salvation is offered to all of us. Laziness is abnormality in our Christian DNA.

While it is true that our redemption is a free gift from God, it is never cheap. Our faith in Jesus is never passive acceptance, but dynamic and growing response. Yes, we do not earn our salvation, but essential to our faith is the growth in holiness and labours of love. St. Paul reminds the Thessalonians that those who do not work meaningfully, shall not eat the bread. We can also apply this to us, “Those who do not work the labour of love, shall not eat the spiritual bread.”

In the celebration of the Eucharist, there is part called the preparation of the gifts. Here, the priest prepares the bread and the wine, and he then says, “Blessed are you, Lord God of all creation, for through your goodness we have received the bread we offer you: fruit of the earth and work of human hands, it will become for us the bread of life.” The prayer is a simple but profound. It teaches us the bread is coming from God’s goodness. Yet, God wants us and all creations to participate in the forming the bread. Till such point, that the bread is ready to offer back to God in Christ. The bread (and the wine) are the symbol of salvation. It is coming from God, but He wants us actively participate in the process of maturing. To such moment, that we are to offer it back to God.

Thus the best way to prepare the end is not to be lazy.

Rome
Valentinus Bayuhadi Ruseno, OP

Why Marriage?

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32nd Sunday in Ordinary Time [C]
November 6, 2022
Luke 20:27-38

In today’s Gospel, the Sadducees attempt to test Jesus. Sadducees are a religious faction in first-century Judaism like the Pharisees, but unlike the more popular Pharisees, they only hold Torah as the only valid source of Jewish religious teachings and practices, and refuse the writings of the prophets, the wisdom books, and later traditions. One of their main teachings is that they do not believe in the resurrection of the body. Jesus and the Pharisees though always in debate, they share in a common fundamental belief in the bodily resurrection. Later on, the resurrection of the body will be one of the Christian core beliefs.

Thus, to ridicule this kind of belief, the Sadducees are using the practice of the levirate marriage. In the Law of Moses, there is a practice to secure the bloodline and inheritance of a man who does not have any offspring. As a solution, the brothers or relatives of the diseased man will marry the widow and produce offspring in his behalf. Then, the Sadducees move to checkmate position. “In the resurrection, whose husband, this woman be?” There will be confusion in heaven!

Yet, Jesus makes it crystal clear that in the resurrection, men and women are living like angels, and marriage is no longer needed. There will be no confusion in heaven. However, we can go deeper and ask, “If marriage is no longer necessary in heaven, why do we need to have it here on earth?

The first answer is that marriage is a biological necessity, like the need to eat, to rest, and to breath. It is necessary for our survival, especially as a species on earth. Yet, if marriage is just biological need, then why does the Church honor greatly the marriage? Why does the devil and his cohorts try their best to destroy the traditional institution of marriage? Marriage must not be only about biology, but also God’s design for men and women. Marriage is not just biological or cultural motivated, but divinely planned. Yet, if marriage is part of God’s plan, why does it cease in heaven?

The answer lays on the purpose of marriage itself. Marriage is a means for men and women to give themselves totally in love. It empowers us to go beyond ourselves and love radically. It is a way of holiness, a staircase to heaven. Now, if we have reached our goal in heaven, then the marriage, as the means, is no longer necessary. Marriage has served its purpose.

This is the reason that holy marriage is fundamental on earth. The Savior also raises the dignity of marriage to a sacrament because it is truly a means of holiness (see CCC 1601), just like the sacrament of baptism or penance. Before men and women become like angels, we must live fully as human persons on earth, and one of the best ways to make us live fully as men and women of God is marriage.

Rome
Valentinus Bayuhadi Ruseno, OP