Tag: bible

God’s Word Prunes Us

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5th Sunday of Easter [B]

April 28, 2024

John 15:1-8

Jesus is the vine, and we are His branches. He then declares that unfruitful branches will be cut, and healthy ones shall be ‘pruned.’ In fact, Jesus says, “You are already pruned because of the word that I spoke to you (John 15:3).” What does it mean? How does His word prune us? What is Jesus’ purpose?

If we have the opportunity to visit a vineyard, we will see how the vinedressers work. Among the things that they do is to cut the unhealthy and dead branches and prune the healthy ones. Pruning itself may include removing dead or unhealthy parts of the plant so that the vine may supply its nutrients to healthy branches. But also, the vinedressers would trim and slim down some overgrown branches since these branches typically don’t yield good grapes and suck up nutrients from their neighbour branches. All are done for one purpose: to produce a good quality grape.

Then, how does Jesus’ word prune us, the branches? Firstly, we recognize that we are creatures of language. The language we listen to and learn form who we are. Children who used to hear violent words tend to grow to be violent persons. Children who are fed with discouraging words tend to have low self-esteem. Yet, children who are never told words of proper corrections and discipline may become weak characters who always blame others. Children need to hear both encouraging and loving words as well as words of constructive corrections. Good words will make them grow confident, and proper discipline will make them avoid failures and dangers in the future.

It is the same with the Word of God. Listening to God’s word in the Bible, we discover many affirming words and heart-warming stories. Yet, the same Bible contains words, instructions, and stories that are strong and even demanding. The Gospel has lovely stories like those of Jesus, who blessed children and embraced sinners. Yet, the same Bible narrates Jesus, who said, “repent from our sins and believe in the Gospel.” Jesus, who opens the heavens for all of us, is also the same Jesus who teaches the reality of hell.   

Listening to the holy Scriptures every Sunday in the Eucharist, or even every day in our personal reading, allows God’s word to prune us. If we also do our parts to meditate on the words and internalize them, we are growing in holiness. In times of trials, God’s words strengthen us to hope. When in doubt, God’s words give clarity of faith. When we do wrong, God’s words correct us and invite us to repentance. When in fear, God’s words encourage us to love more and do good works. This is spiritual fruitfulness.

Another exciting thing also is that John used the word ‘καθαίρω’ (kathairo, I clean). This word can mean the act of pruning in the context of a vineyard, but the same word is used to describe Jesus’ act in healing the leper (see Mark 1:40-41). God’s words do not only prune our characters but also directly heal and purify our souls. The Church teaches us that we receive indulgences when we read the Bible for at least 30 minutes in a prayerful way. Have you read God’s words today?

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Valentinus Bayuhadi Ruseno, OP

The Church and the Gospel

On By bayuopIn Easter, EnglishLeave a comment

3rd Sunday of Easter [B]
April 14, 2024
Acts 3:13-15, 17-19

The first reading gives us St. Peter’s first preaching at the Pentecost. After the Holy Spirit descended upon the disciples, they began speaking about the great wonders God had performed in different languages. Some people who witnessed the event thought that they were drunk. However, St. Peter, as the leader of the apostles, denied this allegation and went further to preach the Gospel (see Acts 2). This was the first Gospel proclaimed by the Church. What is this Gospel, and what is its content?

Gospel (εὐαγγέλιον, euangelion) originally refers to the imperial announcement of great news that affects many lives in the Roman empire, like the ascension of the new emperor or the major war victories. Jesus adopted the term as He proclaimed the ‘Gospel of God’ (see Mar 1:14). Then, guided by the Holy Spirit, the Church, through her leaders, especially Peter, embraced the same vocabulary in his preaching.

The Gospel that the primitive Church proclaimed focuses on Jesus and what God of Israel did to Him. Peter said that out of ignorance, some Jewish leaders handed Jesus to the Roman authority to be crucified. By doing that, the author of life was denied and put to death. Yet, God raised Him from the dead. Through this great twist of events, God has fulfilled what he had announced through the prophets. The summary of the Gospel is the death and resurrection of Jesus Christ as the fulfillment of God’s plan (see also 1 Cor 15:1-6).

Yet, the good news does not stop there. Though the Jews, the Romans, and all of us, through our sins, have a share in the death of Christ, it does not mean that we are all forever condemned. In fact, through His death and resurrection, He has brought the grace of salvation. Yet again, to make this grace effective in our lives, we must open ourselves and accept it. How to do that? St. Peter explicitly says, “Repent and be converted!”

‘I repent’ in Greek is ‘μετανοέω’ (metanoeo), and this word suggests a transformation (meta) of mindset (nous). While ‘I convert’ in Greek is ‘ἐπιστρέφω’ (epistrepho), and this verb indicates a physical movement of turning back or away. Therefore, two words point both to internal renewal and external manifestation of repentance. To believe in the Gospel is not enough to mentally say, “I accept Jesus Christ in my heart” or “I believe in His resurrection,” but we continue to live in our sinful ways. On the other hand, if we perform many services and attend many prayers but do not enthrone Jesus in our hearts, it is mere showoff or even narcissistic.

This is the Gospel that the Church preaches, and since we are part of the Church, we are also responsible for sharing and living the Gospel. We announce to our families, friends, neighbors, and indeed all people. Yet, the Gospel is never a burden but rather a proof of love. If we love our brothers and sisters, then we desire the best for them, that is their salvation. Thus, preaching the Gospel is necessary to offer them this gift of salvation.

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Valentinus Bayuhadi Ruseno, OP

The Covenant

On By bayuopIn English, LentLeave a comment

5th Sunday of Lent [B]

March 17, 2024

Jeremiah 31:31-34

 In the bible, the word covenant (in Hebrew בְּרִית (Berit), in Greek διαθήκη (diatheke)) is an agreement between individual, families, tribes or nations. It is commonly used to bind the overlord king and his vassals. The supreme lord was obligated to give protection in times of need, while the vassals must be loyal and pay tributes. At the individual level, a covenant forged a familial bond between the parties. They become brothers, and thus, they must protect and help one another. Or, when the covenant involves man and woman, they become husband and wife, a new family.

Though covenant is a complex reality and even still debated by scholars, one thing is sure: that covenant is an agreement about the ‘exchange of people’ rather than the ‘exchange of items.’ A radical change of their identities is expected for those who enter the covenant. 

The term covenant is a key to understanding the bible because God took the initiative to bind Himself to Israel through covenant. There are several moments where God formed a covenant with Israel, but the most famous one is the covenant at Mount Sinai through the mediation of Moses. The Lord said, “Now, therefore, if you will obey my voice and keep my covenant, you shall be my own possession among all peoples; for all the earth is mine, and you shall be to me a kingdom of priests and a holy nation (Exo 19:5-6).”

The covenant created Israel as a nation under God’s leadership. Thus, Israelites, as citizens of God’s nation, must obey and be faithful to one God alone, that is, the Lord, and follow His Laws. However, the covenant does not only form a king-people relationship but also a family. Often, Israelites are addressed as ‘sons of God’ (see Exo 4:22 and Deu 14:1). And what is even more intriguing is that a marriage relationship is also established through this covenant. Prophet Hosea famously describes the relationship between God and Israelites as husband and wife.

Prophet Jeremiah prophesized that there would be a new covenant (Jer 31:31, first reading). This is fulfilled in Jesus Christ. In the last supper, Jesus said, “This cup that is poured out for you is the new covenant in my blood (Luk 22:20).” One of the main purposes Jesus offered up himself at the cross is to forge and ratify this new covenant. Since the divine blood of Christ ratifies it, the covenant is everlasting and unbreakable.

Jesus offers us a covenant despite our unworthiness. Through faith and baptism, we enter the covenant, and our identity is radically transformed. The Lord is our God, and we become the people of the Kingdom of God. Yet, because of the same covenant, we are also His children, and we have a right to call God ‘our Father’. Moreover, a marriage is established. The Church is the spouse of Christ, and Christ loves His spouse so much to the point of giving His life for her. As the people of the new covenant, constantly renewed in the Eucharist, do we need to behave ourselves as obedient and loving children to our Father? Do we act as a faithful and loving spouse to Christ, our bridegroom?

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Valentinus Bayuhadi Ruseno, OP

Is Faith Enough?

On By bayuopIn English, Lent, LentenLeave a comment

4th Sunday of Lent [B]

March 10, 2024

Ephesians 2:4-10

St. Paul wrote in his letter to the Ephesians, “For by grace you have been saved through faith, and this is not from you; it is the gift of God; it is not from works, so no one may boast (Eph 2:8-9, first reading).” Does it mean that what we need to do is to believe? Do we still have to receive the Eucharist and other sacraments like the Catholic Church instructs? Are we still required to do good works and acts of charity?

Often, the Catholic teaching of salvation is comically understood as ‘faith and work,’ which means that to be saved, Catholics must both believe in God and do various works prescribed by the Church, like receiving the sacraments and performing acts of mercy. Yet, this is frankly not the authentic teaching of the Church. Council of Trent decreed that “none of those things that precede justification, whether faith or works, merit the grace of justification (Decree on Justification).” The grace of God that brings us salvation, the forgiveness of sins, and holiness is always a gift from God. Nothing we do can earn it.

Since grace is a gift, just like any other gift, we either freely accept or refuse the gift. Thus, Catechism states, “God’s free initiative demands man’s free response, for God has created man in his image by conferring on him, along with freedom, the power to know him and love him (CCC 2002).” Here comes the role of faith. We say ‘yes’ to God through faith and embrace His grace. But does it mean having faith is enough, and we no longer do anything? If we believe, can we do anything we want, even evil things?

St. Paul indeed says that the grace is not from our works (verse 9), but in the next verse, St. Paul adds, “For we are his handiwork, created in Christ Jesus for the good works that God has prepared in advance, that we should live in them (Eph 2:10).” Is St. Paul contradicting himself? To understand this, we must distinguish the two ‘works’ that St. Paul uses. The first work (verse 9) refers to our efforts to get salvation outside of grace, which is futile. Meanwhile, the second work (verse 10) points to our good works in grace that are pleasing to God.

Yes, grace is freely given, but it does not mean a cheap one. Grace is not something static but active and dynamic. Grace gives us the capacity to do good works, and when we respond to it faithfully, we grow spiritually and open ourselves to more grace. The more good works in grace we offer, the more grace we receive, and the more extraordinary grace we receive, the greater capacity we have to do good works. 

We do not see our involvement in the Eucharist and other sacraments as our efforts to bribe God and get grace, but rather our ways of growing in grace. Our acts of mercy in the family and community are not our works but participation in God’s love for His people. 

(For a deeper understanding of grace, please read CCC paragraph 1987-2006)

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Valentinus Bayuhadi Ruseno, OP

Isaac’s Faith

On By bayuopIn English, LentenLeave a comment

2nd Sunday of Lent [B}

February 25, 2024

Gen 22:1-18

Isaac’s binding is one of the Bible’s most dramatic and intense stories. From this story, the Church sees that Isaac is the type of Christ. Isaac and Jesus were both the sons of the fulfillment of God’s promise. Both were born in the miraculous conditions. Isaac and Jesus were the sacrifices of their fathers. Yet, Isaac’s sacrifice was halted because his sacrifice would be fulfilled in Jesus on the cross. However, though typological analysis is beautiful, some questions remain unanswered. How did Isaac feel when he knew that he was about to sacrifice? Was he forced or freely giving himself? What was his motive?

Whether or not Isaac was forced as a sacrifice revolves around this age during the event. Many imagine that Isaac was still a small child, and thus, Abraham forcibly tied him and made him ready for the sacrifice. Yet, the text suggests that he was no longer a small child because he carried on his shoulder the wood for the sacrifice. Since wood was not for simple fire but a ritual sacrifice, Isaac must have brought a significant amount. Indeed, it was a job for a strong young man. Thus, we can conclude that Isaac was not forced because, as a young man, he had the physical power to resist the aging Abraham. Isaac was freely giving himself as a sacrifice and, perhaps, asked Abraham to bind him.

Yet, the question remains: Why did Isaac feel? Why did he offer himself? Unfortunately, the text of the Bible does not give us a window into Isaac’s heart. Yet, putting ourselves in the place of Isaac, it is not difficult to feel the great distress, sorrow, and fear. He was a young man with many years to come, and yet he was about to lose his life at that moment. He was not only facing death but a violent death. In fact, unlike his father, he had little to ponder about God’s will since he knew about it just a few moments before the sacrifice. Why?

The story usually focuses on the faith of Abraham, who obeyed God’s will and gave up his only son. God Himself blessed Abraham for his steadfast faith (see Gen 22:16-17). Yet, the story is also about Isaac’s faith. In the Bible, Isaac is considered a minor character among Israel’s patriarchs compared to Abraham and Jacob. He has fewer stories and often takes a more passive role. Yet, the story has proved that Isaac is a man of great faith. In fact, without his faith, Abraham would not have received the blessing.

Isaac’s faith is mature and profound. Amid extreme anguish and debilitating fear, he remained steadfast and believed that God would eventually turn things well. His faith also helped him to recognize that his life was a sacrifice to God. As he offered himself as a sacrifice, God’s blessing came to Abraham. Isaac’s faith is not only about ‘believing in God’s existence, not only about passive reception of situations but actively participating in God’s will.

How do we react in the face of uncertain situations and suffering? Fear, anxiety, or anger? What is faith to us? A mere belief in God, a passive surrender to avoidable situations, or proactively seeking God’s will? Do we also offer our lives as sacrifices to God so that others may receive blessings?

Valentinus Bayuhadi Ruseno, OP

For God’s Glory and Human Salvation

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Sixth Sunday in Ordinary Time [B]

February 11, 2024

Mark 1:40-45

1 Cor 10:30 – 11:1

Towards the end of his letter to the Corinthians, St. Paul reminded us of two basic purposes of every disciple of Christ. The first one is, “…whatever you do, do all to the glory of God (1 Cor 10:31).” The second one is, “…in everything I do, not seeking my own advantage, but that of many, that they may be saved (1 Cor 10:33).” If we summarize these two verses, St. Paul said that in everything we do, we do for the glory of God and the salvation of others.

However, is it possible to do everything for God’s glory and others’ salvation? Many of us are busy working and occupied with many other things, and often, we just barely remember the presence of God, let alone praise and thank Him. Some of us even are struggling to attend Sunday Masses. Does it mean that we are failing in this regard?

We must remember that St. Paul did not instruct us to ‘say glory to Go’ but rather ‘do everything for God’s glory.’ It is not only about singing praise or uttering from our months “glory to God, glory to God” the whole day. But, fundamentally, it is to choose to do things pleasing to God, even the ordinary and routinary things. In our works, we give glory to God when we do honest jobs. Even as we watch something on the television or our gadgets, we can do it for God’s glory when we avoid seeing things that lead us to sins and choose to engage in what is truly beneficial. Certainly, we cannot give glory to God if we are idle or wasting our time on useless things.

The second purpose is to do everything so that others may find salvation. It is a wrong attitude if we are only focused on our salvation. Our faith is not selfish and individualistic but community-oriented and loving faith. Our salvation depends on the salvation of our neighbors, also. That is a Catholic faith, a faith for universal salvation. A man’s fundamental mission is to bring his wife closer to God. Parents’ salvation hinges on the growth of their children’s holiness.

But are we responsible for the salvation of all? Yes, we are called to preach the Gospel to all, but we are mainly responsible for those close to us, like family or community members. Yet, St. Paul also made a clear message, “Give no offense to Jews or to Greeks or to the church of God (1 Cor 10:32).” Though we are not actively responsible for the salvation of all, we are expected not to cause harms or scandals that may push people away from God. We are always witnesses and disciples of Christ in the world.

Lastly, these two basic missions instructed by St. Paul are the concretization of the most fundamental laws taught by Jesus: to love God and to love our neighbors (see Mat 22:37-38). In everything we do, we do it for the glory of God and the salvation of souls.

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Valentinus Bayuhadi Ruseno, OP

Preaching the Gospel

On By bayuopIn English, Ordinary TimeLeave a comment

5th Sunday in Ordinary Time [B]

February 5, 2024

Mark 1:29-39

Often, we believe that the task of preaching the Gospel is only for the bishops, the priests, and the deacons, or for the religious brothers and sisters or lay catechists. Yet, this is only partially true. The truth is that each baptized person has a responsibility. Yes, you and me! But How do we preach if we don’t have the talents or capacity to do that?

Firstly, we must recognize that to preach the Gospel is an essential part of our identity as Christians. To be Christian means we become the image of Christ, or ‘the other Christ’. In today’s Gospel, Jesus made it clear that His mission is to preach the Gospel. He refused to stop in one town and enjoy the praises of the people, but rather, He had to go to other places and preach. If Jesus is committed Himself in announcing the Good News, then we, as His image, are called to reflect this commitment also. A true Christian is one who faithfully preaches the Gospel.

Jesus recognizes this mission as part of His identity and hands it down to His Church as a commandment. After His resurrection, He 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, and teaching them to obey everything that I have commanded you (Mat 28:19-20).” Again, this mission is not optional but a must for every disciple of Jesus.

The Church understands this mission, and thus, she teaches us, “Lay people also fulfill their prophetic mission by evangelization, “that is, the proclamation of Christ by word and the testimony of life… (CCC 905).” St. Thomas Aquinas, a theologian, wrote, “To teach to lead others to faith is the task of every preacher and of each believer (STh. III,71,4 ad 3).”

Yet, how do we preach if we do not have a talent and gift? Firstly, we recognize that they are kinds of preaching particularly entrusted to the clergy, like in the liturgy. The reason is that the Church wants to ensure that preaching in this sacred venue will be done solemnly and according to orthodoxy. However, there are many other opportunities for lay people to preach, and even, in fact, there are contexts in which only lay people can bring the Gospel: marriage and family.

In the family context, men and women are bound not only by their baptism to preach the Gospel but also by their marriage’s promises. Husband and wife bring each other closer to God, and parents educate their children to love God and train them in holiness. This mission requires no special talent or training but time and commitment. We spend time praying together as a family at home or in the church. We teach our children basic prayers. We offer a good role model to our children. We bring our children to our parish for baptism and other sacraments and receive various faith instructions from the priests and catechists.

The mission to preach the Gospel is not only essential to our identity as disciples of Christ, and even our salvation depends on it. Let St. Paul’s words be our motto, “Woe to me if I don’t preach the gospel (1 Cor 9:16).”

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Valentinus Bayuhadi Ruseno, OP

The unclean spirits

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Fourth Sunday in Ordinary Time [B]

January 28, 2024

Mark 1:21-28

One of the highlights of Jesus’ ministry is the exorcism of the unclean spirits. Mark, the evangelist even, does not hesitate to write that expelling the unclean spirits is part of Jesus’ teaching with authority. Jesus’ authority does not only affect His human hearers but also controls the unclean spirits. Yet, who are these unclean spirits? Why does Jesus have authority over them? And how do they affect our lives?

Based on the revelation and the tradition, the Church teaches that these spirits are also God’s creation. By nature, they are spirits or angels. As a spirit, they are creatures without a body, and since they are not affected by material limitations, they are naturally superior to us humans. However, unlike the good angels that use their power to help humans, these spirits do the opposite. They wish to harm men and women. That’s why they are called the evil spirits.

If God is good, why did God create evil beings? In the beginning, God created them as good spirits. Yet, as creatures with freedom, they made a definitive choice to go against their Creator. Their rebellion against God made them fall from grace, and thus, they were called ‘the fallen angels.’ (see CCC 391-395)

Then, why do the unclean spirits obey Jesus? The answer is straightforward. Jesus is their Creator. Jesus’ authority is reflected in the Greek word chosen when Jesus drives away the demons, ‘φιμοω’ (read: phimoo). Ordinarily, this word is translated as ‘be quiet,’ but literally, it means ‘to put a muzzle.’ It is like a farmer who places a muzzle on the mouth of his rowdy ox and thus puts it under submission. The idea is that Jesus is extremely powerful to the point that He could easily put evil spirits that are beyond human comprehension under His control.

One interesting fact also is that Mark does not call these fallen angels ‘evil spirits’ but rather ‘unclean spirits’ (πνευμα ἀκάθαρτον – pneuma akatarton). In the Jewish context, to be unclean means to be ritually unfit for God. Something or someone impure cannot enter the Temple of God and, thus, cannot offer worship and become far from God. These spirits are unclean precisely because they are not fit for God and, thus, far from Him.

We can also see the uncleanliness as an effect of the evil spirits. One who is under the dominion of the evil spirits becomes unclean and, thus, is far from God. One who lives in sin and, thus, distant from God is under the influence of evil spirits to a certain extent. From here, we can understand that Jesus’ mission to drive out the unclean spirits is an integral part of His mission to make people holy and to unite people with God.

The discussion on the evil spirits is certainly vast and intriguing, but it suffices to say that Jesus is infinitely superior to the evil spirits. Therefore, to live with and in Jesus is the only way to drive away the unclean ones. It is also true that as we go closer to Jesus, the evil spirits will double their efforts, and in this situation, all the more we must cling to Jesus.

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Valentinus Bayuhadi Ruseno, OP

What is Gospel?

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Third Sunday in Ordinary Time [B]

January 21, 2023

Mark 1:14-20

Jesus began His ministry by preaching, “The time has been fulfilled, the kingdom is at hand; repent and believe in the Gospel!” Yet, the question is, ‘What is the Gospel we need to believe in?’ Indeed, it is not the four written Gospels (Matthew, Mark, Luke, and John) since these were written years after Jesus’ death and resurrection. So, what is the Gospel here?

The most basic understanding of the Gospel is ‘the good news.’ It comes from the Greek word ‘ευαγγελιον’ (read: Evangelion). This word itself is composed of two elements: ‘ευ’ meaning ‘happy’ or ‘good,’ then ‘αγγελιον’ meaning ‘news.’ In the time of Jesus, the word ‘ευαγγελιον’ is not just any good news like “I passed the exam” or “I received a bonus.” The word is an imperial technical term to point to the emperor’s major victory or to the emperor’s birthday celebration. Every time ‘ευαγγελιον’ was announced, there would be great joy among the people because the enemy had been defeated, and now the residents of the empire may live in peace.

Jesus used the same imperial vocabulary but adjusted its content to His purpose. It was no longer about the good news about the Roman empire but about the Kingdom of God. It was no longer about the emperor’s glory but now about Jesus. Those living at that time may respond differently to Jesus’ Gospel. One could consider Jesus insane, delusional, or a liar, and thus, His Gospel was nothing but a laughable lie. Others might see Jesus as subversive; thus, His Gospel was a call to rebellion against the Roman empire. We recall also that this subversive understanding of the Gospel was later used to accuse Jesus before Pilate. Jesus was ‘the king of the Jews’ against the Roman emperor.

However, Jesus proved these assumptions were simply incorrect. Jesus did not preach empty words; He taught with authority and performed mighty miracles. Even the demons were obedient to His words. He was not also a revolutionary political fighter because His Kingdom is not of this world (see John 18:36), and how He refused to be made king by his supporters (see John 6:15). Jesus’ Kingdom is the Kingdom of God of holiness. The only way to enter is repentance (metanoia). The word metanoia presupposes a change of ‘mind’ or ‘lifestyle’ from a life of sins and far from God into a life according to God’s law and, thus, life with God.

Thus, from this perspective, we can say that ‘believe in the Gospel’ means that we believe in the Kingdom of God and Jesus, the king of the Kingdom, who saves us from sins and brings us back to God. And the way to believe is none other than repentance. To say, “I believe in Jesus,” yet we keep stealing other people’s money, is just nonsense. To say, “I trust in God,” but we keep breaking His laws and commandments, is useless. ‘

Another interesting fact! The actual Greek Mark used for ‘believe’ is ‘πιστεύετε’ (pisteuete), and grammatically, it is imperative mode in the present tense. In ancient Greece, this imperative presence means a command to do something, not one time but continuously. Thus, Mark wants to emphasize that belief is a continuous process rather than a one-time action. Belief in Jesus is something that is growing and dynamic rather than static.

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Valentinus Bayuhadi Ruseno, OP

Name and Holiness

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2nd Sunday in the Ordinary Time [B]

January 14, 2024

John 1:35-42

At the beginning of John’s Gospel, we encounter three acts of naming. Firstly, when John the Baptist saw Jesus, he called Him ‘The Lamb of God’. Then, after staying for a day with Jesus, Andrew called Him the ‘Messiah’ or ‘Christ’ [meaning: the anointed one]. Lastly, after Jesus encountered Simon, Andrew’s brother, He named him ‘Cephas’ in Aramaic, or ‘Petros’ in Greek [meaning: rock]. Why the act of naming is important in the Gospel?

We recall that the act of naming fundamentally belongs to God. God is omnipotent, and so, with every name God uttered, that name became a reality, from nothing to something. “God said, ‘Let there be light!’ And, there was light.” Every time God named and created something, the ever-greater goodness took place. On the final day, God named ‘the seventh day’ as ‘holy.’ Holiness is when a name becomes a reality and that reality reaches its fullness and perfection according to God’s plan.

The Holy Spirit inspired John the Baptist to name Jesus as the Lamb of God. This brings forth the reality that Jesus would be ‘slaughtered’ and ‘consumed’ to save His people from the slavery of sin, like the Passover lamb that was slaughtered and eaten to protect the Israelites from death and liberate them from slavery in Egypt. The Holy Spirit also inspired Andrew to name Jesus as the Messiah. This reveals the reality that Jesus is the promised Anointed one who would fulfill the promises and prophecies of the Old Testament, especially as the King of the New Israel. Jesus’ name is holy because precisely in His name, God’s redemption plan reached its full reality. After all, He is the Word that was made flesh (see John 1:14).

When Jesus called Simon and gave him a new name, ‘Cephas,’ the new reality came into existence. Simon would become the rock where Jesus’ Church rested. Obviously, Simon was impulsive, short-tempered, and even cowardly. Yet, since Jesus named him, the name was part of Jesus’ divine plan. Jesus knew Simon was weak; Jesus allowed Simon to falter, yet Jesus also transformed and empowered him. The name that Jesus had planted at their first encounter finally became a full reality when Simon offered his life as a martyr of Christ in the city of Rome.

We believe that we exist not because of random chance, utterly unplanned, but because of God’s divine plan. We are in the world not only because of biological processes but because God gives us a name, from nothingness to reality. Indeed, God allows us to experience suffering and even failures, yet this is also part of His plan to make us holy.

Holiness is when the names God gave us become more and more reality. How? Like Simon, we do our best to follow His will in our lives, be more patient in suffering, and avoid anything that strays from Him.

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Valentinus Bayuhadi Ruseno, OP