Tag: Bible Study

Jesus’ Yoke

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14th Sunday in Ordinary Time
July 9, 2023
Matthew 11:25-30

I am incredibly blessed to be given to opportunity to study my doctorate in Sacred Scripture (Biblical Theology) in Rome, at the very heart of the Catholic Church. Let me share why I chose the specific field and how my love for the Word of God began. And it is closely related to today’s Gospel.

When I was still in the Novitiate (the beginning of my religious life), I read this particular verse in which Jesus said, ‘Come to me, all of you who labor and are burdened, and I will give you rest. Take my yoke… for My yoke easy and my burden is light (Mat 11:28-30).” A yoke is an instrument men or animals use, like oxen or donkeys, to carry a burden. The yoke usually is carried on the shoulders. Initially, I imagined that we had our yokes to carry, burdensome. This yoke represents various unnecessary burdens and problems in our lives. Then, Jesus asks us to remove this unnecessary yoke and take up the yoke that Jesus has prepared for us. So, it is essentially about ‘changing’ or ‘transferring’ of the yoke. Jesus’ yoke is lighter than our yokes; therefore, it is lighter and gives us rest.

However, a priest still studying for his doctorate in Sacred Scriptures visited us once. He shared some of his knowledge with us, and at one point, he told us about the yoke. In ancient Palestine (like in many places), there was a type of yoke that two men or animals could carry. The yoke is designed to distribute the burden to both shoulders equally. Thus, when Jesus said, ‘Take my yoke…” Jesus did not simply give us the yoke, but He shares the yoke and carries together with us. Then, when we are tired, Jesus will take much of the burden so that we may find rest.

The priest’s explanation was simple because I am familiar with this type of yoke as I used to see it when I was little. Yet, when he connected to Jesus’ yoke and found rest, it blew my mind and captured my heart. There is something more than what meets the eye. The Word of God is rich and fascinating. If a simple word like ‘yoke’ can have a profound meaning, it must also be true with other words, sentences and realities in the Bible. Then, I began reading a lot of commentaries and explanations on various biblical verses. The more I learn, the more I am drawn into the bottomless yet beautiful mystery. As I progressed in my vocation, I decided to focus my study in this field.

Does the story of Yoke end in my discovery in Novitiate? No! As I entered my theological studies, I discovered one particular catholic theology: the theology of participation. This theology teaches us that God is indeed the principal agent of redemption, but He does not treat us just as passive recipients. He made us active participants in His work of salvation. Yes, Jesus died and rose for us, but we also need to participate in this mystery of redemption by faith, hope and charity.

Then, as I connect it to the ‘yoke,’ the theology of participation makes even more sense. If we carry our yoke by ourselves, it is nothing but dead weight. But, when we participate in the yoke of Christ, our burdens will be lighter and have spiritual value. Yes, we cannot often escape many burdensome situations in our lives, but when we unite them to Jesus’ cross and faithfully carry them, they become spiritual blessings.

What is our daily yoke? Do we carry them alone? Do we offer them to the Lord? Do we participate in Jesus’ Yoke?

Valentinus Bayuhadi Ruseno, OP

To Receive a Prophet

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13th Sunday in Ordinary Time [A]
July 2, 2023
Matthew 10:37-42

Jesus said, “Whoever receives a prophet because he is a prophet will receive a prophet’s reward,” At first glance, this statement seems usual, but at a closer look, there is something extraordinary. A prophet of God will receive his reward, but should not a person who welcomes a prophet gains something less? After all, that person simply provides a temporary shelter, perhaps water and food; indeed, he does not labor as hard as the prophet. Then, why did Jesus insist that the host of a prophet shall receive a prophet’s reward?

TThe neo-gothic fresco of big prophets Isaiah, Jeremiah, Ezekiel, Daniel by Leopold Bruckner from end of 19. cent. in Saint Nicholas church.

To understand the main reason behind Jesus’ extraordinary statement is that we need to know the roles of God’s prophets. A prophet, or in Hebrew נָבִיא (nabi), is a person who receives a gift/charisma to speak on behalf of God. In everyday use, the prophet foretells the future, but when it comes to the prophets of God in the Bible, predicting the future is only one aspect of their roles. The fundamental role of the prophet of God is to remind the people of their covenant with the Lord God and foretell the ugly things that would happen if they persisted in their sins. Thus, prophets of God are synonymous with the preachers of repentance.

Amos spoke against idolatry in Bethel. Elijah confronted wicked kings and queens. Jeremiah preached against injustice and evil deeds committed by Judah. John the Baptist criticized Herod Antipas for marrying his brother’s wife. These are several famous names in the Bible, but they sufficiently tell us what true prophets are. They speak the truth, and truth can be very inconvenient. Thus, many do not like true prophets and even persecute them. Jesus Himself told us, “A prophet is not without honor except in his own country and in his own house (Mat 13:57).”

It is not easy to receive a true prophet. It is hard to accept someone who speaks inconvenient truths about us. We naturally like people who praise and adore us, but we hate people who remind us about our wrongdoings. However, if we open ourselves and welcome the prophet of God into our lives, we receive the prophet’s reward. Yet, again, what is the prophet’s reward?
We may see the answer in the story of Jonah. He preached against the city of Nineveh. The people welcomed and listened to him. They repented, and they survived the disaster that would befall them. The Nineveh was saved because they accepted Jonah. Thus, the prophet’s reward is none other than salvation. As the prophet is saved when he faithfully preaches God’s word to the people despite rejection and persecution, the people will also be saved as they receive the prophet and repent.

Jesus invites us not only to be a prophet who speaks the truth and fidelity to God but also to be someone who accepts a prophet of God in our lives. Receiving is not only welcoming them into our houses but, more fundamentally, listening to their words and being moved toward God. How are the prophets in our lives? Do we reject them, or do we welcome them? What is the inconvenient truth they say that is for us to accept?

Rome
Valentinus Bayuhadi Ruseno, OP

Takut

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Minggu ke-12 dalam Masa Biasa [A]

25 Juni 2023

Matius 10:26-33

Takut adalah salah satu emosi manusia yang paling mendasar dan primitif. Rasa takut dapat didefinisikan sebagai reaksi emosional dan fisiologis terhadap bahaya atau ancaman yang dirasakan. Pada manusia dan banyak hewan, bagian kuno dari otak kita yang disebut amigdala memainkan peran penting dalam mengatur rasa takut. Ketika potensi ancaman terhadap kehidupan kita dirasakan, amigdala melepaskan hormon stres seperti kortisol dan adrenalin. Hormon-hormon ini meningkatkan kewaspadaan kita dan memperkuat tubuh kita, dan dengan demikian, meningkatkan peluang kita untuk menyelamatkan hidup kita. Amigdala (dan rasa takut) bertanggung jawab atas kelangsungan hidup kita.

Akan tetapi, ada masalah besar. Otak kita, tidak seperti otak hewan, jauh lebih kompleks dan pintar. Amigdala hanyalah bagian yang kecil dari sistem yang lebih besar. Seiring dengan semakin majunya otak kita, pemahaman kita akan rasa takut pun semakin rumit. Kita tidak hanya takut pada bahaya fisik di depan mata kita, seperti api atau hewan buas, tapi juga pada potensi ancaman dan bahaya yang sebenarnya belum ada, atau bahkan tidak akan pernah ada. Dalam batas-batas tertentu, jenis ketakutan ini sesuatu yang normal, tetapi saat ketakutan ini berlebihan, ini menjadi permasalahan serius dalam hidup kita. Ketakutan ini muncul dalam berbagai bentuk seperti ‘overthinking,’ ‘comfort zone’, dan ‘insecurity (minder)’. Ketakutan ini melumpuhkan kita dan bahkan menekan pertumbuhan otentik kita.

Apa yang Yesus ajarkan kepada kita tentang rasa takut? Kita sering membaca dalam Injil bahwa Yesus berkata kepada murid-murid-Nya, “Jangan takut!” Namun, apakah ini berarti Yesus ingin kita menekan emosi kita? Apakah Yesus memerintahkan kita untuk bersikap gegabah dan mengabaikan rasa takut sama sekali? Injil hari ini memberi kita kebijaksanaan yang lebih dalam tentang ajaran Yesus tentang rasa takut. Yesus berkata, “Dan janganlah kamu takut kepada mereka yang dapat membunuh tubuh, tetapi yang tidak berkuasa membunuh jiwa; takutlah terutama kepada Dia yang berkuasa membinasakan baik jiwa maupun tubuh di dalam Gehena (mat 10:28).” Yesus tidak meminta kita untuk mati rasa terhadap semua jenis takut, melainkan untuk mengetahui apa atau siapa yang benar-benar harus kita takuti.

Yesus sangat memahami bahwa rasa takut adalah emosi dasar manusia. Rasa takut memiliki tujuan penting untuk bertahan hidup; tanpa rasa takut, spesies manusia sudah lama punah. Oleh karena itu, membedakan antara objek ketakutan yang nyata dan yang semu sangat penting untuk menangani rasa takut kita dengan benar. Namun, Yesus mengingatkan kita bahwa kita bukan hanya makhluk duniawi tetapi terutama makhluk yang diciptakan untuk Tuhan. Oleh karena itu, kita perlu lebih takut pada hal-hal yang akan memisahkan kita dari Allah, terutama dosa. Ya, secara alamiah kita takut akan hal-hal yang membahayakan tubuh kita, tetapi kita harus lebih takut akan hal-hal yang membahayakan jiwa kita, bahkan jika hal-hal tersebut memberikan kenyamanan dan keamanan bagi tubuh kita. Ajaran Yesus selaras dengan hikmat Perjanjian Lama: takutlah akan Tuhan (lihat Pkh. 12:13; Mzm. 34:9). Kita tidak takut kepada Tuhan karena Dia menakutkan, tetapi kita takut kehilangan Dia untuk selama-lamanya.

Sekarang, saatnya kita mengevaluasi hidup kita. Apa saja objek takut yang semu dalam hidup kita yang menghalangi kita untuk bertumbuh dan mengasihi Tuhan dan sesama kita? Apakah kita lebih takut pada hal-hal yang membahayakan kehidupan duniawi kita atau hal-hal yang menjauhkan kita dari kehidupan kekal? Apakah kita siap untuk menghadapi rasa takut kita demi Yesus?

Roma

Valentinus Bayuhadi Ruseno, OP

Fear

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12th Sunday in Ordinary Time [A]
June 25, 2023
Matthew 10:26-33

Fear is one of the most basic and primitive human emotions. Fear can be defined as an emotional and physiological reaction to perceived dangers or threats. In humans and many animals, an archaic part of our brain called the amygdala plays an important role in regulating fear. When potential threats to our lives are perceived, the amygdala releases stress hormones like cortisol and adrenalin. These hormones heighten our alertness and strengthen our bodies, and thus, increase our chances of survival. The amygdala (and its fear) is responsible for our survival.

However, there is a big problem. Our brains, unlike animal brains, are much more complex and advanced. Amygdala is just a very small part of a bigger system. As our intellect goes sophisticated, our understanding of fear is getting complicated. We are afraid not only of physical danger before our eyes, like fire, explosion, and venomous animals but also of potential threats and dangers that do not exist yet. Here comes the problem. We fear something that is not a real danger or even something that is not real. This fear manifests in different forms like ‘overthinking,’ ‘staying in your comfort zone,’ and ‘insecurity.’ This fear paralyzes us and even suppresses our authentic growth.

How does Jesus teach us about fear? We often read in the Gospel that Jesus said to His disciples, “Do not fear!” Yet, what does it mean ‘to have no fear’? Does it mean Jesus wants us to repress our emotions? Does Jesus instruct us to be reckless and disregard fear altogether? Today’s Gospel gives us a deeper insight into Jesus’ teaching on fear. Jesus said, “And do not be afraid of those who kill the body but cannot kill the soul; rather, be afraid of the one who can destroy both soul and body in Gehenna.” Jesus did not ask us to be numb to all kinds of fear but rather to know what or who we must truly fear.

Jesus knows well that fear is fundamental emotion of a human person. Fear serves the critical purpose of survival; without it, the human species would have ceased to exist long ago. Thus, distinguishing between the real objects of fear and the fake ones is imperative in properly handling our fear. However, Jesus reminds us that we are not simply earthly beings but primarily beings created for God. Consequently, we must fear the most things that will separate us from God. Yes, we are naturally afraid of those things that harm our bodies, but we must fear those things that harm our souls more, even if these things give us comfort and security from bodily harm. Jesus’ teaching is in harmony with Old Testament’s wisdom: one must fear the Lord (see Ecc 12:13; Psa 34:9). We do not fear the Lord because He is fearsome, but we fear that we may lose Him for eternity.

Now, it is our time to reflect and evaluate our lives. What are the false objects of fear in our lives prevent us from growing and loving God and our neighbors? Do we fear more those things that harm our earthly lives or those that put us away from eternal life? Are we ready to face our fear for the sake of Jesus?

Rome
Valentinus Bayuhadi Ruseno, OP

Ekaristi dan Manna

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Hari Raya Tubuh dan Darah Kristus (Corpus Christi)
11 Juni 2023
Yohanes 6:51-58

Hari ini, Gereja merayakan Hari Raya Tubuh dan Darah Kristus, atau juga disebut Hari Raya Corpus Christi (bahasa Latin yang berarti “Tubuh Kristus”). Melalui hari Minggu ini, Gereja mengundang seluruh umat beriman untuk merenungkan sekaligus merayakan salah satu misteri dan mukjizat agung iman Katolik, yaitu kehadiran Yesus Kristus yang nyata dalam setiap Ekaristi. Seperti yang kita dengar dari Injil Yohanes, Yesus benar-benar memberikan Tubuh dan Darah-Nya sebagai makanan yang nyata, dan mereka yang makan Tubuh-Nya dan minum Darah-Nya akan memiliki hidup yang kekal (Yohanes 6:51). Namun, apakah kita benar-benar memakan Tubuh dan Darah Yesus? Apakah itu berarti kita memakan daging manusia, dan dengan demikian, kita melakukan kanibalisme?

Ya, kita memang makan dan minum Tubuh dan Darah Kristus, tetapi kita tidak melakukan tindakan kanibalisme. Mengapa demikian? Cara termudah untuk menjawab tuduhan ini adalah dengan pergi ke Gereja dan mengamati liturgi Ekaristi itu sendiri. Dalam perayaan misa, tidak ada orang yang memakan daging mentah atau vampir yang menghisap darah segar. Tidak ada yang bersifat kanibal sama sekali dalam Ekaristi. Jadi, di manakah Tubuh dan Darah Kristus? Jawabannya mungkin sedikit rumit. Roti dan anggur yang dipersembahkan dan dikonsekrasikan oleh imam bukan lagi roti dan anggur biasa. Ya, apa yang terlihat tetap sama, tetapi kodratnya berubah menjadi Tubuh dan Darah Kristus yang sesungguhnya. Dalam perspektif ini, kita mengambil bagian dalam Yesus bukan dengan cara kanibal, melainkan dengan cara ekaristi.

Namun, ada hal yang lebih menarik lagi jika kita membaca perkataan Yesus dengan seksama. Ketika Yesus menjelaskan tentang realitas Tubuh dan Darah-Nya sebagai makanan yang sejati, Yesus membuat perbandingan tipologis dengan Manna yang diterima bangsa Israel di padang gurun. Apakah Manna itu? Banyak dari kita beranggapan bahwa Manna hanyalah sejenis roti biasa. Namun, jika kita membaca dengan seksama Kitab Keluaran 16, reaksi orang Israel yang melihat dan mengambil Manna itu sangat terkejut karena mereka tidak pernah melihat makanan semacam itu sebelumnya. Faktanya, kata Manna berasal dari bahasa Ibrani מָן הוּא (baca: man hu; Kel 16:15), yang secara harafiah berarti “apakah ini?” Orang Israel ragu-ragu, tetapi Musa meyakinkan mereka bahwa ini adalah roti yang datang dari surga untuk menopang mereka dalam perjalanan melalui padang gurun.

Dari perbandingan tipologis ini, Yesus ingin kita melihat Tubuh-Nya seperti Manna dalam Perjanjian Lama. Sebagaimana Manna adalah makanan sejati yang berasal dari surga, demikian juga Tubuh Yesus adalah makanan sejati yang berasal dari surga. Sebagaimana Manna adalah makanan yang menopang perjalanan bangsa Israel di padang gurun, demikian juga Tubuh Yesus adalah makanan yang menopang perjalanan kita di bumi. Sebagaimana Manna terlihat seperti roti biasa, namun pada kenyataannya merupakan sesuatu yang melampaui pemahaman bangsa Israel, demikian juga Tubuh Kristus terlihat seperti roti biasa, namun pada kenyataannya merupakan rahmat terbesar yang melampaui pemahaman kita.

Kita bersyukur kepada Tuhan yang telah memberikan Tubuh dan Darah-Nya, seluruh diri-Nya kepada kita sebagai roti kehidupan yang menyehatkan dan melestarikan kita di lembah duka ini. Ekaristi menjadi bukti kasih-Nya, bahwa Dia akan menyertai kita sampai akhir zaman.

Roma
Valentinus Bayuhadi Ruseno, OP

Eucharist and Manna

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Solemnity of the Body and Blood of Christ (Corpus Christi)
June 11, 2023
John 6:51-58

Today, the Church is celebrating the solemnity of the Body and Blood of Christ, or sometimes also called the Feast of Corpus Christi (Latin for ‘the Body of Christ’). Through this Sunday, the Church invites all the faithful to reflect as well as to celebrate another great mystery and miracle of Catholic faith, that is, the real presence of Jesus Christ in every Eucharist. As we heard from the Gospel of John, Jesus truly gave His Body and Blood as real food, and those who eat His Body and drink His Blood will have eternal life (John 6:51). But, do we really eat the Body and Blood of Jesus? Does it mean we are eating human flesh, and thus, we are committing cannibalism?

Yes, We are eating and drinking the Body and Blood of Christ, but we do not commit any act of cannibalism. Why so? The easiest way to answer this accusation is simply by going to the Church and observe the liturgy of the Eucharist itself. In the celebration of the mass, neither we see people eating raw meat nor vampires sucking fresh blood. Nothing cannibalistic at all in the Eucharist. So, where are the Body and Blood of Christ? The answer may be a bit complex. The bread and the wine that are offered and consecrated by the priest are no longer ordinary bread and wine. Yes, the appearance remains the same, but the nature is transformed into the real Body and Blood of Christ. In this perspective, we partake in Jesus not in cannibalistic manner, but rather in the eucharistic manner.

However, there is even something more fascinating if we carefully read Jesus’ words. When Jesus explains about the reality of His Body and Blood as true food, Jesus makes a typological comparison to the manna that the Israelites received in the desert. What is manna? Many of us assume that Manna is just another type of bread. Yet, if we read closely the Book of Exodus 16, the reaction of the Israelites who saw and took the manna was utter surprise because they never saw that kind of food before. In fact, the word manna comes from the Hebrew words מָן הוּא (read: man hu), and it simply means “what is this?” The Israelites were hesitant, but Moses assured them that this was the bread that came from heaven to sustain them in their journey through the desert.

From this typological comparison, Jesus wants us to liken His Body like the manna of the Old Testament. As manna is a real food from heaven, and so also Jesus’ Body is a real food from heaven. As manna is a food that sustained the Israelites’ journey in desert, so also Jesus’ Body is a food that sustains us in our journey on earth. As Manna appears like ordinary bread, but in reality something that defies the understanding of sons of Israel, and so also the Body of Christ appears like ordinary bread, but in reality, it is the greatest gift that goes beyond our comprehension.

We give thanks the Lord for giving us His Body and Blood, His whole self to us as the bread of life that nourishes and sustains us in this valley of tears. The Eucharist becomes His proof of love, that He will be with us until the end of time.

Rome
Valentinus Bayuhadi Ruseno, OP

Why We Believe in the Holy Trinity

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The Most Holy Trinity

June 4, 2023

John 3:16-18

On Sunday after Pentecost, the Church celebrates the mystery of all mysteries, the Most Holy Trinity. Doubtless, this truth is most challenging to understand, let alone to explain. Yet, why does the Church insist on teaching this and even celebrate the mystery? Why doesn’t the Church teach something more straightforward than the mystery of the Trinity, and perhaps, the Church could have gained more followers?

The Church cannot change the teaching of the Holy Trinity. Why? It is the truth of the Gospel! Had the Church proclaimed watered-down versions of God, the Church would be in grave error and lose its identity as the Church founded by Christ. In fact, there have been attempts to change this mystery since the beginning of the Church’s history. Some theologians proposed that God is one, but He appeared in different modes when dealing with creation. He was the Father when He created the world, the Son when He saved it, and the Holy Spirit when He sanctified it. This teaching is traditionally called modalism. The Church rejected this teaching.

Another teaching says that the Father is the only God, while Jesus (and the Holy Spirit) are not divine, and thus there is no ‘Trinity’. One of the proponents of this view is Arius of Alexandria from the fourth century AD. He said that Jesus was not divine, but a created being gifted with superpowers. In his own words about Jesus, “There was time that he was not.” At that time, it was a huge controversy, and the simplicity of his teaching attracted a lot of people. The Church declared it a false teaching, and because of that, the Church had to endure persecution. Many faithful chose death rather than renounce the mystery of the Holy Trinity.

Why don’t we go for the simpler teaching of God? Why does the Church stand for the highly complex and difficult truth of the Holy Trinity? Simple teachings may be attractive and easy to accept, but it does not mean that more complex teachings are automatically false or irrelevant. For example, addition and subtraction are foundational and simplest in mathematics, but the same mathematics also contains complex algebra and geometry. Does it mean we can easily ignore algebra and dismiss it as false because it is too complex to understand? Certainly not! The truth does not change even if we do not like it or ignore it. The truth remains, even though we try to water it down.

For the Church, the mystery of the Holy Trinity is not just any truth but the truth of all truths and the mystery of all mysteries. In fact, it is the truth that saves. Studying mathematical truths can help us in building houses and, thus, improve our lives, so researching and living the ultimate reality, the mystery of the Trinity, can bring us closer and closer to eternal life. However, the opposite is also true. If we believe and teach the wrong understandings of our God, this may lead us astray and put our souls in a precarious situation. This is why we constantly believe, teach, and live the mystery of the Holy Trinity.

Rome

Valentinus Bayuhadi Ruseno, OP

The Holy Spirit and the Gift of Tongue

On By bayuopIn Easter, EnglishLeave a comment

Pentecost [A]
May 28, 2023
John 20:19-23 [Acts 2:1-11]

The day of Pentecost is also called the day of the outpouring of the Holy Spirit upon the Church that Christ has just established. As the Holy Spirit came down to each disciple in the form of tongue like fire, the disciples began to speak different languages as to proclaim God’s great deeds. Many people call this miraculous ability to speak different languages in the day of Pentecost as ‘the gift of tongue’. But, did the disciples truly receive the gift of tongue? What is the gift of tongue all about? And, what did exactly happen to the disciples?

Firstly, why does it call as the gift of tongue? Luke, the author of the Acts of the Apostles, described what happened to the disciples. after they had received the Holy Spirit, they began to speak other languages (Greek: ἕτεραι γλῶσσαι – eterai glossai). The word ‘glossa’ in Greek can mean both tongue (the instrument of speech) and language itself. Thus, if the disciples received the gift of tongue, it means they receive the gift of language.

Secondly, what language did the disciples speak? Contrary to some popular beliefs, the disciples did not speak some unintelligible languages or language of the ‘spirit’ or of the angels. They uttered normal human languages. But, what language did the disciples actually say? We can say that the disciples were speaking new languages. Some disciples may speak Greek, others may say in Latin, other still may speak other Mediterranean languages of that time. Yet, there is another theory. It says that the disciples remained speaking in their native language, most probably Galilean Aramaic, but those who were present heard them in their own native languages. This is properly speaking, not really gift of tongue, but the gift of hearing or the gift of translation. The Holy Spirit ‘translated’ the words of the disciples in the hearers’ ears.

The gift of the Holy Spirit in the day of Pentecost is indeed remarkable, but what is it for us? In reality, most of us do not have this kind of extraordinary gift of tongue. I have been in Rome for almost one year, and spent all the time to study Biblical languages, Hebrew and Greek. Yet, after almost a year, I am still struggling with these languages. I wish the Holy Spirit come down during the day of Pentecost and suddenly I could speak Hebrew and Greek!

While it is true that most of us do not have the gift of tongue, but it does not mean we do not possess the Holy Spirit of Pentecost. In fact, if we only focus on the gift of tongue or the gifts of the Spirit, we may miss the entire point. The Pentecost is about the Spirit that gives new birth to each disciple that they become a new person in Christ. As new creations, they now have the courage to preach ‘the mighty deeds of God’.

Pentecost means we allow the Holy Spirit enter into our lives and inspire us to share the Gospel of Jesus Christ in our own particular ways. When we teach our children to pray and bring them to the Church, it is a Pentecost. When some of us volunteer as catechists and even involve in teaching the catechumens, it is a Pentecost. When we do our best to resist the ways of the world, and follow Jesus, it is a Pentecost.

Blessed Pentecost!

Valentinus Bayuhadi Ruseno, OP

Jesus and the Holy Spirit

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Sixth Sunday of Easter

May 14, 2023

John 14:15-21

Jesus makes its clear, “If you love me, you will keep my commandments (John 14:15).” Thus, when we genuine love Jesus, it is never enough to simply shout, “Jesus, I believe in You!” or say, “Yes, I love You, Lord!” To love Jesus means that we are committed to observe His laws, follow His teachings, and imitate His examples. Why is to keep Jesus’ commandment fundamental for us Christians?

To get the answer we must go back and understand the Old Testament better. For the Israelites, the Law of the Lord (Hebrew: Torah) is not only important, but also precious, identity-forming, and salvific. It is precious because God Himself crafted and gave the laws to the Israelites in Mount Sinai. It is even more precious because the Law became the fundamental sign of Israel’s covenant with the Lord. By keeping the Law, Israel gradually formed their identity as the people of God. By observing the Law, they longer worshiped other deities, but the Lord alone. By living the ten commandments, they lived no longer like other people surrounding them, who committed atrocious acts like child-sacrifice, various sexual perversions, and other immoral behaviors.

However, what makes this Law truly precious is there is salvation for those are faithful to the covenant and who devoutly keep the Law of the Lord. Because of this, the Israelites recognized that the Law is neither arbitrary nor burdensome, but the proof of God’s love for them. Therefore, to repay God’s love, there is no other better way than observing God’s Law faithfully. From this Old Testament background, we now recognize why it is fundamental to keep Jesus’ commandment as a sign of our love for Him. As the people of the Old Testament observe the Law as their way to show fidelity and love to the God, the Giver of Law, so also, we keep Jesus’ commandment as our way to express our love and faithfulness.

Yet, we admit that to keep Jesus’ Laws is much difficult that we often imagine. To control and moderate our anger is already very difficult, but Jesus instructs us to forgive those who wrong us. To love our own relatives and friends are already tough, but Jesus commands us to love those we consider enemies. To keep marriage intact is challenging, but Jesus teaches that marriage cannot be dissolved by man and couples are expected to be faithful until death.

How is possible to love Jesus if to keep His commandments seem impossible? It is indeed impossible if we rely on our own strength, but it is made possible with God’s power. That’s why after Jesus taught, “If you love me, you will keep my commandments.” Immediately, He promised to send the Holy Spirit, the Paraclete or in Greek, “Parakletos.” This exceptional word comes from two more basic Greek words, “para” means “at the side,” and “kaleo” means “to call.” Thus, “parakletos” can be understood as someone who is called to be at our side, especially in times of need. The only way, we love Jesus and keep His commandments is through the help and power of the Holy Spirit.

As we are moving closer to the day of Pentecost, the day of the Holy Spirit, we are invited to deepen our relationship with the Holy Spirit. We continue to ask His assistance and grace that enable us to do the impossible: to keep His commandments and to love Jesus.

Rome

Valentinus Bayuhadi Ruseno, OP

Mengapa Pintu Gerbang

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Minggu Keempat Paskah [A]
30 April 2023
Yohanes 10:1-10

Hari ini adalah hari Minggu keempat Paskah dan tradisi Gereja Katolik menyebutnya juga sebagai Minggu Gembala yang Baik. Alasannya bisa kita temukan dalam Bacaan Injil dimana Yesus memperkenalkan diri-Nya sebagai sang Gembala yang Baik. Namun, tidak hanya sebagai Gembala yang baik, tetapi Yesus juga menyebut diri-Nya sebagai ‘Sang Pintu Gerbang’. Ketika Yesus menyatakan bahwa Dia adalah pintu gerbang bagi domba-domba, ini berarti bahwa hanya melalui Yesus, kita, domba-domba-Nya, dapat menemukan kelegaan dan keselamatan yang sejati. Namun, mengapa Yesus menyebut diri-Nya sebagai pintu gerbang? Bukankah menjadi gembala yang baik sudah cukup bagi kita? Jawabannya terletak pada kehidupan dan tugas seorang gembala pada zaman Yesus, dan salah satu tugas utama seorang gembala adalah sungguh menjadi ‘pintu gerbang.’

Domba pada umumnya adalah hewan yang berada di padang rumput terbuka daripada di dalam kandang tertutup. Oleh karena itu, untuk mengumpulkan dan melindungi domba-domba pada malam hari, para gembala membangun ‘kandang terbuka’ yang terbuat dari struktur tembok batu melingkar, kurang lebih setinggi 1,5 meter di padang terbuka. Ukuran struktur ini pasti akan tergantung pada banyak atau sedikitnya domba yang ada. Kemudian, umumnya kandang tersebut hanya memiliki satu jalan masuk, dan yang membuat pintu ini unik adalah sang gembala akan menempatkan dirinya di jalan masuk tersebut, dan seolah-olah berfungsi sebagai pintu gerbang. Dengan berada pada posisi tersebut, sang gembala mencegah domba-dombanya keluar dan melindungi mereka dari binatang buas yang mencoba masuk. Gembala juga harus waspada dan berjaga-jaga terhadap pencuri yang akan melompati tembok kandang dan mencelakakan domba. Sekarang, kita tahu bahwa gembala secara harfiah menjadi pintu gerbang kandang domba. Pada pagi hari, gembala akan memanggil domba-dombanya dan mereka akan mengikutinya saat mereka keluar melalui gerbang dan berjalan menuju padang rumput yang hijau.

Yesus adalah pintu gerbang. Ini berarti bahwa hanya di dalam Dia dan melalui Dia, kita menemukan keselamatan sejati dari bahaya yang datang dari yang jahat (dilambangkan sebagai ‘binatang buas’ dan ‘pencuri’). Meskipun benar bahwa hidup di dunia ini, kita terus-menerus menghadapi bahaya dalam bentuk penyakit, krisis keuangan, masalah mental dan relasi, dan bahaya fisik lainnya, satu-satunya bahaya yang dapat memiliki konsekuensi kekal adalah bahaya yang menghancurkan jiwa kita. Tidak ada makhluk lain yang bekerja tanpa henti untuk menyakiti jiwa kita kecuali iblis dan tentaranya. Menghadapi musuh-musuh rohani yang sangat berbahaya ini, kita hanya dapat mengandalkan Yesus, Gembala dan Pintu Gerbang kita.

Sekali lagi, kita perlu diingatkan bahwa kasus-kasus kerasukan dan serangan fisik dari roh jahat adalah cara-cara yang luar biasa. Cara-cara yang biasa dan lazim untuk mencelakai jiwa kita adalah melalui godaan-godaan untuk berbuat dosa. Dengan demikian, hanya di dalam Yesus dan melalui sarana yang Dia berikan kepada kita melalui Gereja-Nya, kita menemukan keamanan sejati kita dari serangan si jahat. Melalui penerimaan Ekaristi secara teratur dan saleh, kita terus merumput di ‘padang rumput hijau rohani’. Melalui sakramen rekonsiliasi, Gembala yang Baik sekali lagi membawa kita, domba-domba yang hilang, ke kandang. Melalui berbagai latihan rohani, seperti devosi, puasa dan amal, kita bertumbuh dalam kepekaan terhadap suara Gembala kita dan juga melindungi diri dari musuh-musuh rohani kita. Hanya di dalam dan melalui Yesus, pintu gerbang sejati, kita menemukan keamanan dan kedamaian yang sejati.

Roma
Valentinus Bayuhadi Ruseno, OP