Tag: Baptism

Why Jesus Baptized?

On By bayuopIn English, Ordinary TimeLeave a comment

Baptism of The Lord [A]

January 11, 2026

Mat 3:13-17

One question that often baffles some of us is: why did Jesus need be baptized by John the Baptist? John himself proclaims that his baptism is a sign of repentance. Those who come to him must first acknowledge their sinfulness and unworthiness, making the baptism of water a visible sign of turning away from sins. Yet, we know that Jesus is sinless [Heb 4:15; 1 Pet 2:22]. How do we understand Jesus’ baptism?

The same question has also puzzled many great Christian thinkers through the ages. While it is impossible to list every interpretation here, St. Proclus, a 5th-century Patriarch of Constantinople, offers a profound insight. In his homily in “Holy Theophany,” he invites us to witness a paradox, “Come then and see new and astounding miracles: The Sun of righteousness washing in the Jordan, fire immersed in water, God sanctified by the ministry of man.” In essence, St. Proclus saw the baptism of Jesus not as a necessity for forgiveness, but as a “miracle of humility.”

When an Israelite came to John to be baptized, it was certainly an act of humility, an acknowledgment before God of their sinfulness and a willingness to repent. However, when the divine Jesus is baptized by the human John, it goes beyond ordinary humility; it is an extraordinary humility, miraculous in nature. St. Proclus teaches that while this astonishing humility was present at Jesus’ birth, the Baptism differs from Christmas. The Nativity was a hidden miracle, but the Baptism was a public event, witnessed by the multitudes, where God the Father openly declared He was pleased with His Son’s act of self-emptying.

This offers a vital lesson for all of us: it is through divine humility that we receive salvation and are sanctified. In His humility, the Son became man and placed Himself under the care of Joseph and Mary. In His humility, Jesus was baptized by John, becoming one with the people He came to save. In His humility, Christ patiently endured the cross, accepting death as the perfect sacrifice for our redemption. Jesus perfectly loves the Father; from this profound love, humility is born; from this extraordinary humility, obedience is engendered; and through Jesus’ obedience throughout His life, we are saved.

We see the necessity of this virtue in the life of St. Philip Neri, a well-loved saint of Rome. The Pope once asked him to investigate a nun who allegedly received visions from the Lord and performed miracles. On his way to her convent, rain poured down heavily, turning the streets to mud. The holy man continued his journey, though his clothes were drenched and his boots caked in mud. Upon his arrival, the nun greeted him, excited to share her visions with such a famous priest. However, the first thing St. Philip asked was for her to help him remove his soiled boots. She was infuriated, scolding him and declaring that such a request was too demeaning for a spiritual woman like her.

St. Philip immediately returned to the Vatican. He reported to the Pontiff, “Holy Father, she is not a saint.” When the Pope asked how he could reach such a conclusion so quickly, Philip replied, “She has no humility. And where there is no humility, there can be no sanctity.”

As Jesus teaches us this lesson today, let us ask the Lord for this same gift, that we may follow His example and truly grow in holiness.

Rome

Valentinus Bayuhadi Ruseno, OP

Do I tend to separate myself from others I consider “lesser” or “sinful”? Do I view humility as a weakness that damages my reputation, or do I view it as a divine strength that I should actively seek? If I find it hard to be obedient to God or lawful authority, is it actually because I am lacking the humility and love that must come first?

What is Baptism?

On By bayuopIn English, Ordinary TimeLeave a comment

The Baptism of the Lord [C]

January 12, 2025

Luke 3:15–16, 21–22

Jesus began His public ministry after being baptized by John the Baptist. Similarly, we start our new lives as God’s children and begin following Jesus on His path of the cross through baptism. But what exactly is baptism, and why is it associated with the beginning of something so important?

Jewish Ritual Purity

The Greek word “βαπτίζειν” (baptizein) originally means “to dip into water” or “to wash with water.” In the Old Testament, particularly in the Septuagint (the Greek translation of the Old Testament), βαπτίζειν refers to the rite of purification (e.g., Judith 12:7). What is this rite of purification in the Old Testament? To understand it, we need to recognize that ancient Israel adhered to the concept of ritual purity or cleanliness.

Although not strictly moral in nature, the purity laws were integral to the Torah. These laws determined whether a Jew was ritually clean or unclean. When Jews were considered “pure,” they could enter holy places like the Temple in Jerusalem to offer sacrifices. Offering sacrifices enabled them to worship the Lord God and receive blessings, such as the forgiveness of sins and communion with God and fellow believers.

A Jew could become impure through physical contact with various things, such as: dead bodies, bodily discharges (e.g., menstrual blood, male semen), certain animals (e.g., pigs, camels, or specific insects), and skin diseases. If they became impure, they needed to perform a ritual cleansing, typically by washing with water (βαπτίζειν). Thus, the purity laws ensured that they approached the holy place worthily.

John’s Baptism

John the Baptist introduced a significant shift. His baptism was no longer a ritual of purification but a symbolic gesture of repentance. For John, what mattered was not being ritually clean but living morally upright lives before the Lord. Thus, it was meaningless to undergo ritual cleansing while continuing to live in sin.

John told his followers that he baptized with water as a symbol of repentance, but someone greater than him would come to baptize with the Holy Spirit and fire. What does it mean to be baptized “in the Holy Spirit and fire”? Throughout Church history, this phrase has been interpreted in various ways: St. John Chrysostom taught that Jesus’ baptism refers to Pentecost, where the Holy Spirit descended like fire and filled Jesus’ disciples with various graces. Origen, on the other hand, argued that baptism in the Holy Spirit is for those who believe and repent, while baptism in fire is for those who refuse to believe and repent.

The Church’s Teaching on Baptism

Although interpretations differ, it is important to receive Jesus’ baptism, and Jesus baptizes us through His body, the Church. Thus, sacramental baptism performed by the Church, comes from Jesus and is essential for salvation (1 Peter 3:21). It imparts sanctifying grace upon the soul (2 Peter 1:4) and transforms us, empowering us to live as children of God. Unlike John’s baptism, which was an external sign of repentance, Jesus’ baptism—administered through His Church—truly transforms our souls and enables us to live worthily in God’s grace.

Addendum: Does Baptism Always Mean Full Immersion?

The word βαπτίζειν in the Bible does not always imply full-body immersion. For instance, in Mark 7:4–8, βαπτίζειν is used to describe ritual washing of specific body parts, such as hands, or even the washing of utensils. The Catholic Church teaches that baptism is valid whether performed by full immersion or by pouring water on the head (Catechism of the Catholic Church 1239–1240).

Rome

Valentinus Bayuhadi Ruseno, OP

Reflection and Guide Questions

Have you received Jesus’ baptism performed through His Church? Do you encourage your family members, relatives, and friends to be baptized? Are you aware of the extraordinary graces we receive through baptism? Do you live out the spirit of your baptism in daily life?

Apakah yang dimaksud dengan Pembaptisan?

On By bayuopIn Bahasa, Ordinary TimeLeave a comment

Pembaptisan Tuhan [C]

12 Januari 2025

Lukas 3:15-16, 21-22

Yesus memulai misi pewartaan-Nya setelah dibaptis oleh Yohanes Pembaptis. Demikian pula, kita memulai kehidupan baru kita sebagai anak-anak Allah dan mengikuti Yesus di jalan salib-Nya melalui sakramen baptis. Namun, apakah sebenarnya baptisan itu, dan mengapa pembaptisan dikaitkan dengan permulaan dari sesuatu yang begitu penting?

Ritual Kemurnian Yahudi

Kata Yunani “βαπτίζειν” (baptizein) pada mulanya berarti “mencelupkan ke dalam air” atau “membasuh dengan air.” Dalam Perjanjian Lama berbahasa Yunani, kata βαπτίζειν merujuk pada ritual pemurnian atau pentahiran (lih. Yudit 12:7). Apakah ritual pentahiran dalam Perjanjian Lama ini? Untuk memahaminya, kita perlu menyadari bahwa Israel kuno menganut hukum tahir-najis.

Meskipun tidak sepenuhnya bersifat moral, hukum tahir-najis merupakan bagian integral dari Taurat. Hukum ini menentukan apakah seorang Yahudi secara ritual murni/tahir atau najis. Ketika orang Yahudi dianggap “tahir”, mereka dapat memasuki tempat-tempat suci seperti Bait Allah di Yerusalem untuk mempersembahkan kurban. Dengan mempersembahkan kurban, mereka dapat menyembah Tuhan Allah dan menerima berkat-berkat, seperti pengampunan dosa dan persekutuan dengan Allah dan sesama.

Seorang Yahudi dapat menjadi najis melalui kontak fisik dengan berbagai hal, seperti: jenazah, cairan tubuh (misalnya, darah menstruasi, air mani pria), hewan tertentu (misalnya, babi, unta, atau serangga tertentu), dan beberapa penyakit kulit. Jika mereka menjadi najis, mereka harus melakukan ritual pentahiran, biasanya dengan membasuh dengan air (βαπτίζειν). Dengan demikian, hukum tahir-najis memastikan bahwa mereka dapat memasuki tempat kudus dengan layak.

Pembaptisan Yohanes

Yohanes Pembaptis memperkenalkan sebuah perubahan yang signifikan. Pembaptisannya (pembasuhan dengan air) bukan lagi sebuah ritual pentahiran tetapi sebuah simbol pertobatan. Bagi Yohanes, yang terpenting bukanlah menjadi bersih atau tahir secara ritual tetapi hidup bermoral benar di hadapan Tuhan. Dengan demikian, tidak ada artinya menjalani ritual pentahiran sementara terus hidup dalam dosa.

Yohanes mengatakan kepada para pengikutnya bahwa ia membaptis dengan air sebagai simbol pertobatan, tetapi seseorang yang lebih besar darinya akan datang untuk membaptis di dalam Roh Kudus dan api. Apa artinya dibaptis “dalam Roh Kudus dan api”? Sepanjang sejarah Gereja, frasa ini mendapatkan banyak tafsiran. St. Yohanes Krisostomus mengajarkan bahwa baptisan Yesus merujuk pada Pentakosta, di mana Roh Kudus turun seperti api dan memenuhi para murid Yesus dengan berbagai rahmat. Origen, di sisi lain, berpendapat bahwa baptisan dalam Roh Kudus adalah untuk mereka yang percaya dan bertobat, sementara baptisan dalam api adalah untuk mereka yang menolak untuk percaya dan bertobat.

Ajaran Gereja tentang Pembaptisan

Meskipun penafsirannya berbeda-beda, sangat penting untuk menerima baptisan Yesus, dan Yesus membaptis kita melalui tubuh-Nya, Gereja. Dengan demikian, sakramen baptis  yang dilakukan oleh Gereja, berasal dari Yesus dan penting untuk keselamatan (1 Pet 3:21). Baptisan ini juga memberikan rahmat pengudusan kepada jiwa (2 Pet 1:4) dan mengubah dan memberdayakan kita untuk hidup sebagai anak-anak Allah. Tidak seperti baptisan Yohanes, yang merupakan tanda pertobatan secara eksternal, baptisan Yesus – yang diberikan melalui Gereja-Nya – benar-benar mengubah jiwa kita dan memampukan kita untuk hidup layak di hadapan Allah.

Tambahan: Apakah Pembaptisan Selalu Berarti ditenggelamkan?

Kata βαπτίζειν dalam Alkitab tidak selalu berarti seluruh tubuh masuk air. Sebagai contoh, dalam Markus 7:4-8, βαπτίζειν digunakan untuk menggambarkan ritual pembasuhan bagian tubuh tertentu, seperti tangan, atau bahkan pembasuhan perkakas. Gereja Katolik mengajarkan bahwa pembaptisan adalah sah baik dilakukan dengan memasukkan seluruh tubuh ke dalam air atau dengan menuangkan air ke kepala (KGK 1239-1240).

Roma

Valentinus Bayuhadi Ruseno, OP

Pertanyaan Refleksi dan Panduan

Sudahkah kita menerima baptisan Yesus yang dilakukan melalui Gereja-Nya? Apakah kita mendorong anggota keluarga, kerabat, dan teman-teman untuk dibaptis? Apakah kita menyadari rahmat yang luar biasa yang kita terima melalui baptisan? Apakah kita menghidupi semangat baptisan kita dalam kehidupan sehari-hari?

Holy Trinity and Baptism

On By bayuopIn English, Ordinary TimeLeave a comment

The Solemnity of the Holy Trinity

May 26, 2024

Matthew 28:16-20

As we celebrate the mystery of the Holy Trinity, the Church invites us to meditate on our Baptism. We are baptized in the formula given by Jesus Himself. Jesus instructed His 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).” Yet, what does it mean to be baptized with this Trinitarian formula?

Baptism claims us for God. We are baptized ‘in’ the name of the Father, and of the Son, and of the Holy Spirit. In New Testament Greek, the preposition ‘in’ is ‘εἰς’ (read: eis), and this points to a movement from one place to another or from an old condition to a new one. Thus, Baptism allows us to enter a new place, state, and status.

In Baptism, we are no longer outside of God, but now we are inside of God. We no longer belong to the world but now to God. We are no longer under the influence of Satan, but now we are animated by God’s grace. The grace of Baptism recreates us from the fallen children of Adam into God’s holy children. The same grace transforms us into redeemed members of Jesus’ body. And finally, this grace also sanctifies us and makes us become the temple of the Holy Spirit.

Since Baptism leads us to communion with the Holy Trinity and heaven is nothing but permanent union with God, Baptism is necessary for our salvation. No wonder St. Peter teaches with authority that Baptism saves us (1 Pet 3:21). However, we must remember that the grace we receive in Baptism must be properly received and manifested in our lives.

This union with God is not only something spiritual and invisible but concrete and visible. In this world, we believe that the family of God, the Body of Christ, and the Temple of the Holy Spirit have a visible manifestation: the Church. Baptism is also a gateway to our membership in the Church. Therefore, we demonstrate our belonging to the holy Trinity when we manifest our belonging to our local Church, parishes, and the universal Church. We express our spiritual union with the Holy Trinity when we celebrate the liturgy of the Eucharist worthily.

Thus, we cannot say we are in unity with the Holy Trinity, but we never attend mass because of laziness or receive the holy Communion unworthily.

We reveal our love for the holy Trinity when we love our fellow Christians and even those who do not believe yet in the Trinity. That is why St. John says, “If anyone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen (1 Jn 4:20).” We display our communion with the Holy Trinity when we separate ourselves with the devil and his works. We cannot say that we are children of God, but we live in sins, we steal from others, we are involved in esoteric practices, and we believe in superstitions.

The sacrament of Baptism does not stop with the pouring of water but manifests in our daily lives. Our belief in the Trinity does not simply mean intellectual acceptance of God’s presence but also transforms our lives and the way we live in the world.

Rome

Valentinus Bayuhadi Ruseno, OP

Baptism and the Cross

On By bayuopIn English, Ordinary TimeLeave a comment

Baptism of the Lord

January 10, 2021

Mark 1:7-11

Baptism of the Lord is one of the defining moments in the life of Jesus. The synoptic gospels [Matthew, Mark, and Luke] writes this event, though with their own perspective and emphasis. We are in the liturgical year B, and thus, we are listening from the Gospel of Mark. Mark’s version is noticeably the shortest, but it does not mean it does not deliver a powerful message. The Baptism of Jesus in the River Jordan is a turning point in Jesus’ life. After this Jesus will be in the desert for 40 days, tempted by the devil, but he will prevail. Then, from this, Jesus will begin His public ministry and unreservedly move toward Jerusalem, to Cross, Death, and Resurrection.

Often, we ask, “why should John baptize Jesus?” We are well aware that John’s baptism is an outward sign of inner repentance. If a person repents, it means that the person has been living a sinful life. Does it mean that Jesus is a sinful man, He asks for John’s baptism? Surely, Jesus who is God, is perfectly sinless, but the question remains, “why should Jesus be baptized?”  Mark does not give us a straight answer, yet the Church offers us the reason. Catechism of the Catholic Church states, “The baptism of Jesus is on his part the acceptance and inauguration of his mission as God’s suffering Servant. He allows himself to be numbered among sinners… Already he is anticipating the “baptism” of his bloody death… [CCC 536].”

Simply put, Jesus’ baptism speaks of this solidarity with us sinners, and this solidarity does not stop in the symbolic baptism of John, but this will find its fulfillment in the cross. As sinners, we deserve to die, but it is God who dies for us. The Church’s answer is beautiful, but is it truly in the mind of the evangelists, especially Mark?

When Jesus is baptized, Mark describes the sky as ‘torn apart’ and a voice came, “You are my Son, the Beloved…” The Greek word for ‘tearing apart’ is ‘schizo,’ and the same word is employed again by Mark when he recounts the happening in the Temple when Jesus died on the cross: the giant curtain that separates the holy place and the holiest place inside the Jerusalem temple [see 15:38]. Meanwhile, Mark also recounts a Roman centurion proclaims that Jesus is truly the Son of God, after witnessing remarkable events during Jesus’ death. From here, we can draw an interesting insight. With this basic pattern between what happens in baptism and in the cross, Mark is telling us that these two events are indeed related. The Baptism points to the Cross, and the Cross is the fulfillment of the Baptism.

It reveals the reason why the Father is so ‘so well pleased with His Son.’ The reason is through baptism, Jesus signals to all of us His eagerness to do His Father’s will. Though Jesus is sinless, He takes up our burden of sin and dies for us as proof of the Father’s love for us.

If in His baptism, Jesus accepts the cross, we, as the baptized Christians, are also called to carry our crosses. As we share Christ’s cross and carry it faithfully, we can hope to love radically. As we love deeply, we may hope for our salvation.

 

Valentinus Bayuhadi Ruseno, OP

Pembaptisan Yesus dan Salib

On By bayuopIn Bahasa, Ordinary TimeLeave a comment

Pembaptisan Tuhan

10 Januari 2021

Markus 1: 7-11

Baptisan Tuhan adalah salah satu momen yang menentukan dalam hidup Yesus. Injil sinoptik [Matius, Markus dan Lukas] menulis peristiwa ini, meskipun dengan perspektif dan penekanan yang berbeda. Karena kita berada di tahun liturgi B, kita mendengarkan dari Injil Markus. Versi Markus memang terlihat paling pendek, tetapi bukan berarti tidak menyampaikan pesan yang mendalam. Pembaptisan Yesus di sungai Yordan adalah titik balik dalam kehidupan Yesus. Setelah ini Yesus akan berada di padang gurun selama 40 hari dan dicobai oleh iblis. Kemudian, dari sini, Yesus akan memulai pelayanan publik-Nya, dan bergerak menuju Yerusalem, menuju Salib, Kematian dan Kebangkitan.

Seringkali, kita bertanya, “mengapa Yohanes harus membaptis Yesus?” Kita menyadari bahwa baptisan Yohanes adalah tanda lahiriah dari pertobatan batiniah. Jika seseorang menerima pembaptisan Yohanes, itu berarti orang tersebut membutuhkan pertobatan, dan berarti dia orang berdosa. Apakah ini berarti bahwa Yesus adalah orang yang berdosa, karena Dia meminta baptisan Yohanes? Yesus yang adalah Allah, tidak berdosa. Lalu, “mengapa Yesus tetap dibaptis?” Markus tidak memberi jawaban eksplisit, namun Gereja memberi kita alasannya. Di dalam Katekismus Gereja Katolik tertulis, “Baptisan Yesus adalah penerimaan dan pengukuhan misinya sebagai Hamba Allah yang menderita. Dia membiarkan dirinya terhitung di antara orang-orang berdosa … Dia sudah mengantisipasi ‘baptisan’ dari kematiannya yang berdarah … [KGK 536]. ”

Sederhananya, baptisan Yesus berbicara tentang solidaritas dengan kita para pendosa, dan solidaritas ini tidak berhenti pada baptisan Yohanes, tetapi ini akan menemukan pemenuhannya di kayu salib. Sebagai orang berdosa, kita pantas mati, tetapi Tuhanlah yang mati untuk kita. Pengertian Gereja ini sungguh indah, tetapi apakah ini benar-benar ada di benak para penginjil, terutama Markus?

Ketika Yesus dibaptis, Markus menggambarkan langit ‘terbelah’ dan suara terdengar, “Engkaulah Anak-Ku yang Kukasihi , kepada-Mulah Aku berkenan.” Kata Yunani untuk ‘membelah’ adalah ‘schizo,’ dan kata yang sama digunakan lagi oleh Markus ketika dia menceritakan kejadian di Bait Allah ketika Yesus wafat di kayu salib: tirai raksasa yang memisahkan tempat suci dan tempat tersuci di dalam Bait Suci Yerusalem, terbelah [lih. 15:38]. Sementara itu, Markus juga menceritakan seorang perwira Romawi yang menyatakan bahwa Yesus adalah benar-benar Putra Allah setelah menyaksikan kejadian luar biasa saat kematian Yesus. Dengan pola dasar antara apa yang terjadi di saat pembaptisan dan di kayu salib, Markus ingin mengatakan kepada kita bahwa kedua peristiwa ini memang terkait. Baptisan menunjuk ke Salib, dan Salib adalah penggenapan dari Baptisan Yesus.

Dari sini, kita tahu kenapa Bapa ‘berkenan kepada Putra-Nya.’ Ini karena melalui pembaptisan-Nya, Yesus memberi tanda kepada kita semua bahwa Dia akan melakukan kehendak Bapa-Nya yakni menuju Salib dan Kebangkitan. Meskipun Yesus tidak berdosa, Dia memikul beban dosa kita dan mati untuk kita sebagai bukti kasih Bapa bagi kita.

Jika dalam baptisan-Nya, Yesus menerima salib, kita sebagai umat Kristiani yang telah dibaptis juga dipanggil untuk memikul salib kita. Saat kita berpartisipasi di salib Kristus dan memikulnya dengan setia, kita bisa berharap untuk mengasihi lebih dalam. Saat kita mengasihi lebih dalam, kita bisa berharap untuk keselamatan kita.

 

Valentinus Bayuhadi Ruseno, OP

Why Jesus Has to be Baptized

On By bayuopIn English, Ordinary Time2 Comments

Baptism of The Lord [A] – January 12, 2020 – Mat 3:13-17

baptism of the lord 2One question that always baffles attentive readers of the Scriptures is that why should Jesus be baptized by John the Baptist? John himself proclaimed that his baptism is a sign of repentance. Those who are baptized by John must first acknowledge their sinfulness and unworthiness, and baptism of water becomes the visible token of turning away from sins and promise of a new and better life. Yet, we all know that Jesus is sinless [Heb 4:15; 1 Pet 2:22]. Does it mean Jesus is sinful? Is John the Baptist greater than Jesus?

The Gospel of Matthew has pointed out clearly that John the Baptist is not worthy to baptize Jesus and he is in need of Jesus’ baptism. It is Jesus Himself who insists to be baptized by John. Why? Jesus told John, “to fulfill all righteousness.” These words of Jesus certainly difficult to understand, and many theologians have come up with different interpretations to understand better Jesus’ actions and words in this baptism.

 St. Augustine of Hippo, one of the greatest Fathers of the Church, told us in his sermon, “The Savior willed to be baptized not that He might Himself be cleansed, but to cleanse the water for us.” St. Augustine pointed to us that Jesus entering the water as to prepare the sacrament of baptism, and so everyone who is baptized in the name of Trinity will receive the grace of forgiveness and new life. Meanwhile Catechism of the Catholic Church notes that Jesus’ submission to John’s baptism is an act of self-emptying [CCC 1224].

However, Pope Emeritus Benedict XVI has exposed some interesting in his book, Jesus of Nazareth, that Jesus applied the word “baptism” also to His Passion, Death, and Resurrection [see Mrk 10:38; Luk 12:50]. From here, we discover that Jesus’ insistence to be baptized by John because Jesus’ baptism turns to be a symbolic act of His Cross. As Jesus needs to be baptized, so He shall pass through suffering and death as to reach resurrection and bring salvation for all. From the moment of the baptism in the Jordan, Jesus has set His foot to Calvary.

In the Scriptures, righteousness is being faithful to the Convent, and God as the most righteous fulfills His covenant by saving His people (Deut 32:4; Is 5:16; 42:6). Now, Jesus fulfills that same “righteousness” with a perfect and definitive way by His Cross and Resurrection.

So, what all these biblical and theological stuff are for us?  As we know deeper the meaning of the Baptism of the Lord, we shall also follow the footsteps of Jesus. If baptism means His way of the Cross, then all of us who have been baptized, whether as infants or adults, shall share in Jesus’ cross. We are lucky that we are living comfortably as Christians, but more many, to be Christians means discriminations, persecution, and even death. It may be shocking, but Christians remain the most persecuted people on the earth. For us who are more fortunate, we can manifest our baptism with living authentically as disciples of Christ: to be honest despite the possibility of losing earthly gains, to be loving despite many sufferings, and to be honest despite living without fame.

Valentinus Bayuhadi Ruseno, OP

Mengapa Yesus Harus Dibaptis

On By bayuopIn Bahasa, Ordinary TimeLeave a comment

Pembaptisan Tuhan [A] – 12 Januari 2020 – Mat 3: 13-17

baptism of the lordSatu pertanyaan yang selalu membingungkan para pembaca Kitab Suci adalah mengapa Yesus harus dibaptiskan oleh Yohanes Pembaptis? Yohanes sendiri menyatakan bahwa baptisannya adalah tanda pertobatan. Mereka yang dibaptiskan oleh Yohanes harus terlebih dahulu mengakui keberdosaan dan ketidaklayakan mereka, dan baptisan air menjadi tanda nyata berpaling dari dosa dan memulai kehidupan yang baru dan lebih baik. Namun, kita semua tahu bahwa Yesus tidak berdosa [lih. Ibr 4:15; 1 Pet 2:22]. Apakah ini berarti Yesus berdosa? Apakah Yohanes Pembaptis lebih besar dari Yesus?

Injil Matius telah menunjukkan dengan jelas bahwa Yohanes Pembaptis tidak layak untuk membaptiskan Yesus dan ialah membutuhkan baptisan Yesus. Namun, Yesus sendiri yang bersikeras untuk dibaptiskan oleh Yohanes. Mengapa? Yesus memberi tahu Yohanes, “untuk menggenapi semua kebenaran.” Kata-kata Yesus ini tentu sulit untuk dipahami, dan banyak teolog muncul dengan tafsiran yang berbeda untuk memahami tindakan dan kata-kata Yesus dalam baptisan ini.

 St Agustinus dari Hippo, salah seorang Bapa Gereja terbesar, mengatakan kepada kita dalam khotbahnya, “Juruselamat ingin dibaptis bukan agar Dia sendiri dapat dibersihkan, tetapi untuk menyucikan air bagi kita.” Santo Agustinus menunjuk kepada kita bahwa Yesus memasuki air untuk mempersiapkan sakramen baptis sehingga setiap orang yang dibaptis dalam nama Tritunggal akan menerima rahmat pengampunan dan kehidupan baru. Sementara itu Katekismus Gereja Katolik mencatat bahwa penyerahan Yesus kepada baptisan Yohanes adalah tindakan pengosongan diri [CCC 1224].

Namun, Paus Emeritus Benediktus XVI telah mengungkap beberapa yang menarik dalam bukunya, Jesus of Nazareth, bahwa Yesus menerapkan kata “baptisan” juga untuk Sengsara, Kematian, dan Kebangkitan-Nya [lihat Mrk 10:38; Luk 12:50]. Dari sini, kita menemukan bahwa keinginan Yesus untuk dibaptiskan oleh Yohanes karena pembaptisan Yesus menjadi tindakan simbolis dari Salib-Nya. Sebagaimana Yesus perlu dibaptis, maka Ia perlu melalui penderitaan dan kematian untuk mencapai kebangkitan dan membawa keselamatan bagi semua. Dari saat pembaptisan di sungai Yordan, Yesus telah menginjakkan kaki menuju Kalvari.

Jadi, apa arti semua diskusi alkitabiah dan teologis bagi kita? Semakin dalam kita mengerti arti Pembaptisan Tuhan, kita juga akan semakin dalam mengerti arti pembaptisan kita juga. Jika baptisan berarti jalan Salib-Nya, maka kita semua yang telah dibaptis, baik saat bayi atau dewasa, akan ambil bagian dalam salib Yesus. Kita beruntung bahwa kita hidup dengan nyaman sebagai umat Kristiani, tetapi bagi banyak orang, menjadi umat Kristiani berarti mengalami diskriminasi, penganiayaan, dan bahkan kematian. Ini mungkin mengejutkan, tetapi umat Kristiani tetap menjadi orang yang paling teraniaya di dunia. Bagi kita yang lebih beruntung, kita dapat memanifestasikan baptisan kita dengan hidup secara otentik sebagai murid Kristus: menjadi jujur ​​meskipun ada kemungkinan kehilangan keuntungan duniawi, untuk terus mengasihi di tengah banyak penderitaan, dan untuk menjadi rendah hati ​​meskipun hidup tanpa ketenaran.

Valentinus Bayuhadi Ruseno, OP

Making Our Heavenly Daddy Proud

On By bayuopIn UncategorizedLeave a comment

The Feast of the Baptism of the Lord. January 10, 2016 [Luke 3:15-16, 21-22]

“You are my beloved Son; with you I am well pleased (Luk 2:22).”

Why do we need to be baptized? There are two simple and obvious biblical reasons. The first point is that Jesus Himself chose to be baptized and second one is that before He ascended into heaven, He commanded baptism as the requirement of salvation (see Mark 16:16). Let us focus on the first one.

Some theological discussions have arisen due to this baptism of Jesus. Why did Jesus want to receive John’s baptism that signified the repentance of sins? Was Jesus a sinner who needed repentance? Surely no! Was John superior and more powerful than Jesus? Certainly not! Jesus is sinless and thus, baptism of John is inconsequential in this respect. So, why did Jesus insist to be plunged into water?

One possible reason is that Jesus wished to present to us the most significant effects of baptism. In today’s Gospel, we see that after Jesus came up from the Jordan River, the Holy Spirit immediately descended upon Him. If we follow also Jesus in baptism, we are assured that the Holy Spirit will also come upon us and grant His many gifts and blessings. The Holy Spirit particularly renders the salvific merit of Jesus’ death and resurrection to be efficacious in us. Thus, we are cleansed from sins, both original and actual.

After the descent of the Holy Spirit, Jesus heard the voice coming from heaven, “You are my beloved Son; with you I am well pleased.” This is the second effect of baptism: we are reborn to be the children of God. Like Jesus was proclaimed to be the Son of God, we share also in this glory. When the priest pours water upon our forehead or immerse us into water, all the angels in heaven rejoice exultantly because God embraces His newly born babies. Like an earthly father is exuberant to receive the good news of his newborn child, so too our heavenly Father is well pleased with us.

At birth, we were created in the image of God, and in baptism, we are re-created specifically in the image of the Son of God, Jesus Christ. As Christians, we have the supreme privilege to be called the children of God. And as the same sons and daughters of God, we gather into one community, one family with Christ as the head who is the firstborn. The community of the children of God is what we call the Church. In baptism, we receive a immediately bonus: Church’s membership.

Now, we can see the divine privileges being offered to us in baptism for free. Yet, grace is indeed free, but it is never cheap. If we read closely, after Jesus was baptized, the first thing He did was to pray. All the unique benefits of baptism only bear fruit in our lives if we persevere in faith and prayer. Nobody will believe us as the children of God, if we never pray and communicate with our Father in heaven. Everyone will jeer at us if we claim to be Christians, but we are never actively involved in the Church. Many will raise their eyebrows if we don’t know how to love and serve each other.

In the Feast of the Baptism of the Lord, Jesus calls us once again to be renew our commitment as the children of God and even go deeper into the life of prayer and faith. God the Father is well-pleased with us and now this our turn to make our heavenly Daddy proud.

 

Br. Valentinus Bayuhadi Ruseno, OP

Membuat Ayah Surgawi kita Bangga

On By bayuopIn UncategorizedLeave a comment

Pesta Pembaptisan Tuhan. 10 Januari 2016 [Lukas 3:15-16, 21-22]

“Engkaulah Anak-Ku yang Kukasihi, kepada-Mulah Aku berkenan (Luk 2:22).”

Mengapa kita perlu dibaptis? Setidaknya ada dua alasan alkitabiah sederhana. Poin pertama adalah bahwa Yesus sendiri memilih untuk dibaptis dan yang kedua adalah bahwa sebelum Ia naik ke surga, Ia memaklumatkan bahwa pembaptisan sebagai secara keselamatan (lih. Markus 16:16). Mari kita fokus pada yang alasan yang pertama.

Beberapa pertanyaan teologis muncul tentang pembaptisan Yesus ini. Mengapa Yesus ingin menerima pembaptisan Yohanes yang menandakan pertobatan dosa? Apakah Yesus orang berdosa yang membutuhkan pertobatan? Tentunya tidak! Apakah Yohanes lebih unggul dan lebih kuat daripada Yesus? Tentu tidak! Yesus tidak berdosa dan dengan demikian, pembaptisan Yohanes adalah tidak relevan dalam hal ini. Jadi, mengapa Yesus bersikeras untuk dipermandikan?

Salah satu alasannya adalah bahwa Yesus ingin menunjukan bagi kita efek-efek paling signifikan dari pembaptisan kita. Dalam Injil hari ini, kita membaca bahwa setelah Yesus dibaptis di Sungai Yordan, Roh Kudus segera turun ke atas-Nya. Jika kita mengikuti Yesus juga dalam pembaptisan, kita yakin bahwa Roh Kudus juga akan turun atas kita dan memberikan banyak karunia dan berkat-Nya. Secara khusus, Roh Kudus menjadikan rahmat keselamatan yang dari wafat dan kebangkitan Yesus bermanfaat di dalam diri kita. Dengan demikian, kita dibersihkan dari dosa, baik dosa asal dan aktual.

Setelah turunnya Roh Kudus, Yesus mendengar suara yang datang dari surga, “Engkaulah Anak-Ku yang Kukasihi; dengan Anda Aku berkenan.” Ini adalah efek kedua dari pembaptisan: kita dilahirkan kembali sebagai anak-anak Allah. Seperti Yesus diproklamasikan sebagai Putra Allah dalam pembaptisan, kita berbagi juga dalam kemuliaan ini. Ketika imam menuangkan air pada dahi kita atau membenamkan kita ke dalam air, semua malaikat di surga bersukacita karena Allah merangkul putra-putri-Nya yang baru lahir. Seperti ayah duniawi yang riang menerima kabar baik karena anaknya yang baru lahir, demikian juga Bapa surgawi kita sungguh berkenan dengan kita di pembaptisan kita.

Saat kita dilahir, kita diciptakan menurut citra Allah, dan dalam pembaptisan, kita diciptakan kembali secara khusus di dalam citra sang Putra Allah, Yesus Kristus. Sebagai orang Kristiani, kita memiliki hak istimewa yang amat luhur yakni dipanggil sebagai anak-anak Allah. Dan sebagai putra dan putri Allah Bapa yang sama, kita berkumpul dalam satu komunitas, satu keluarga dengan Kristus sebagai kepala dan anak yang sulung. Komunitas anak-anak Allah ini adalah yang kita sebut sebagai Gereja. Jadi, dalam pembaptisan, kita menerima bonus: keanggotaan Gereja.

Sekarang, kita dapat melihat hak ilahi yang ditawarkan kepada kita dalam pembaptisan dengan cuma-cuma. Namun, kita harus ingat kasih karunia memang diberikan secara cuma-cuma, tetapi tidak berarti murahan. Jika kita membaca dengan seksama, setelah Yesus dibaptis, hal pertama yang Dia lakukan adalah berdoa. Semua efek-efek unik pembaptisan hanya berbuah dalam hidup kita jika kita bertekun dalam iman dan doa. Tak seorang pun akan percaya kepada kita sebagai anak-anak Allah, jika kita tidak pernah berdoa dan berkomunikasi dengan Bapa kita di surga. Semua orang akan mengejek kita jika kita mengaku Kristiani, tapi kita tidak pernah terlibat aktif di Gereja. Banyak yang akan mengangkat alis mereka jika kita tidak tahu bagaimana mengasihi dan melayani sesama.

Dalam Pesta Pembaptisan Tuhan, Yesus memanggil kita sekali lagi untuk menjadi memperbaharui komitmen kita sebagai anak-anak Allah dan bahkan masuk lebih dalam ke kehidupan doa dan iman. Allah Bapa sungguh berkenan kepada kita dan sekarang giliran kita untuk membuat Ayah surgawi kita bangga.

 

Frater Valentinus Bayuhadi Ruseno, OP