Tag: christianity

We and Our Popes

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6th Sunday of Easter [C]

May 25, 2025

Acts 15:1-2, 22-29

The Catholic Church experiences a profound and historic moment this Easter 2025. Pope Francis, a beloved yet polarizing figure, passed away just a day after delivering his Easter Sunday blessing. His funeral Mass the following Saturday drew hundreds of thousands of mourners, reflecting the deep impact of his papacy. As the cardinals gathered for the conclave, the world watched in anticipation. Then, on May 8, white smoke billowed from the Sistine Chapel. “Habemus Papam!” We have a new pope, and his name is Leo XIV, the first North American pope and the first from the Order of St. Augustine. Thousands of faithful rejoiced in St. Peter’s Square, hopeful for a new chapter in the Church.

Pope Francis’ legacy was marked by both admiration and controversy. Many cherished his compassion for the poor and marginalized, while others struggled with some of his statements and decisions. Now, with Pope Leo XIV’s election, there is hope for unity and peace in the Church. Yet, like any human leader, he would also say or do something that are not according to our wishes. How, then, should we respond to this reality?

The key lies in distinguishing true devotion from fanaticism. Fanaticism is a disorder attraction and it distorts our perception of the papacy, turning admiration into idolatry. It blinds us to the humanity of the pope, making us believe he is infallible in all matters, not just those of faith and morals, and leads us to dismiss or attack those who criticize him. Worse still, it can lead to contempt for other popes simply because they differ from our preferred leader. This extreme attachment often backfires; when our idealized pope falls short of expectations, disillusionment sets in, sometimes even driving people away from the Church entirely.

True devotion, on the other hand, is rooted in love for Christ, who entrusted Peter and his successors with the care of His flock. We honor the pope not primarily because of his personal qualities but because of his sacred role as the Vicar of Christ. In simple term, we love our popes because we love Jesus.

The first reading reminds us of St. Peter’s leadership in the early Church. When the apostles and elders gathered in Jerusalem and debated whether Gentile converts must follow Mosaic law. Some elders wanted that they should be Jewish before Christians, meaning they had to be circumcised and followed Mosaic laws strictly. Others like St. Paul and Barnabas wanted that the Gentile converts be free from Mosaic laws. Finally, Peter stood and made the final decision: they were not bound by such obligations. The council accepted his authority, knowing it came from Christ. Yet Peter himself was not flawless. In another instance, Paul openly corrected him for failing to uphold his own teaching (Gal 2:11-14). Paul’s rebuke was not born of hatred but of love; a desire to strengthen Peter in his God-given mission.

Like Peter, every pope carries the weighty responsibility of shepherding the Church. And like Peter, they remain human, susceptible to weakness and error. Our role is to support them with prayer, especially in times of trial, and to uphold the Church with both faith and discernment.

Rome

Valentinus Bayuhadi Ruseno, OP

Questions for reflection:

How do we see our popes? How do we love our popes? Do we ever struggle to understand our popes? How often do we pray for our popes?

Two Ways of Preaching the Gospel

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5th Sunday of Easter [C]

May 18, 2025

Acts 14:21-27

In the first reading, we heard about the missionary journey of St. Paul and his companion St. Barnabas. Their mission shows us how the early Church fulfilled Jesus’ commandment: “Make all nations my disciples.” So what can we discover from their example?

First, let us consider St. Paul’s story in its entirety. After his conversion, Paul remained in Antioch (in present-day Turkey), where he became a respected teacher and prophet. Then the Holy Spirit called Paul and Barnabas to be set apart for God’s work. The Christian community commissioned them to preach in places where the Gospel had not yet been heard. They travelled to various locations including the island of Cyprus and towns in southern Turkey – Pisidian Antioch, Iconium, Derbe, and Lystra.

They proclaimed the Good News to both Jews and Gentiles in these places, bringing many souls to believe in Jesus Christ. Yet Paul and Barnabas knew they were not to remain there permanently, but rather to move on to preach in even more places. To care for the newly established Churches, they appointed “elders” (presbyteroi). These elders became the stable leaders of the communities, responsible for leading worship, proclaiming the Gospel, and maintaining spiritual discipline.

What then can we learn from Paul’s missionary journey? We see at least two essential ways of preaching the Gospel. The first way involves going to preach where the Gospel has not been heard and where faith has not yet taken root. Those who follow this path are typically called missionaries. Missionaries tend to be more mobile, moving from place to place as the need for the Gospel message arises. The second way focuses on deepening the understanding of the Gospel for those who already believe, nourishing and protecting their faith. In the Catholic tradition, this second way is carried out by the “elders” – the bishops assisted by priests and deacons, who remain more stable within the communities they serve.

On the other hand, the distinction between missionaries and elders is not rigid. The same person can be both a missionary and an elder. A simple example is Pope Leo XIV. Before becoming Pope, he was a priest of the Order of St. Augustine of the United States who became a missionary in Peru. Later he became the bishop of Chiclayo, Peru. The identity of missionary and elder merged in him.

However, we must remember that the task of preaching the Gospel is not given only to missionaries or elders, but to all of us. We too can and should practice both of these ancient ways of proclaiming the Gospel. In our modern world, the opportunities to share the Gospel are abundant. We can communicate different aspects of our faith, from its truth to its beauty, through various social media platforms. Personal interactions with friends and colleagues also provide opportunities to introduce our faith. Even if we find it difficult to explain our faith in words, we can always invite our relatives and friends to join us at Mass.

Parents particularly embody both of these approaches simultaneously. They are called to introduce the faith to their children through baptism and basic catechism, teaching them how to pray and sharing the fundamental truths of our faith. Like the Church’s elders, they must then continually nurture their children’s faith through virtuous living, prayer, and guidance. We should also support our catechists who work tirelessly both to introduce and deepen faith despite the many challenges they face.

Rome
Valentinus Bayuhadi Ruseno, OP

Guide questions:

How do we preach the Gospel in our particular circumstances? Who specifically needs us to introduce them to Jesus? Have we helped those close to us grow nearer to God? Do others recognize us as people who bring Jesus with us?

Hearing the Voice of the Lord

On By bayuopIn Easter, English2 Comments

4th Sunday of Easter [C]

May 11, 2025 

John 10:27-30

Hearing is one of the most fundamental senses that make us human. While it is true that we rely heavily on sight to navigate the world, hearing sets us apart from other animals. How is this possible? 

Certainly, humans do not have the best sense of hearing. Many animals possess far greater hearing abilities. For instance, bats have a sonar-like sense, allowing them to gauge distance through sound. Human ears are far weaker in comparison. Yet, despite our ordinary hearing capacity, we possess something other animals lack: the ability to associate sounds with meaning. In other words, we can create language. More importantly, we can distinguish meaningful words from senseless noise. 

Through hearing, ancient people built their families and communities. They listened to their leaders for guidance on defending themselves against wild animals and surviving harsh environments. By hearing, they learned the wisdom of their elders and the stories passed down through generations. Hearing meaningful words is what truly makes us alive as humans. 

Unfortunately, we now live in a world full of noise—senseless sounds, auditory pollution, and even false words. What we often hear no longer serves our survival or growth but merely what screams the loudest. We no longer listen to reason, the wisdom of the past, or—most importantly—the words of the Lord. If ancient people recognized that hearing their leaders was essential for survival, we too must realize that hearing our Lord, Jesus Christ, is not optional—it is a matter of our soul’s survival. 

So how can we learn to listen attentively to the voice of our true Shepherd? 

First, just as sheep listen to their shepherd’s voice for safety, we must recognize our Shepherd’s voice and follow His instructions—for our eternal salvation depends on it.   Second, to recognize His voice, we must become familiar with it. This comes through continual listening—by regularly reading the Bible, studying His teachings through the Church, and engaging in deep prayer. As we grow accustomed to God’s voice, we also learn to distinguish voices that do not come from Him—those of our own desires, the world, and evil spirits.   Third, listening must lead to action. Hearing without obedience is meaningless—or worse, it means following the enemy’s guidance. 

Rome

Valentinus Bayuhadi Ruseno, OP

Guide Questions:

Do we know the voice of our Lord? What kind of voices do we listen to? Are we able to distinguish the different voices in our lives? Do you believe you are following the words of the Lord? 

Our Weak Love and God Strong Love

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Third Sunday of Easter [C]

May 4, 2025

John 21:1-19

In today’s Gospel, Jesus asks Peter three times, “Do you love me?” Some Church Fathers interpret this repetition as Jesus undoing Peter’s threefold denial. However, a closer look at the Greek text reveals that Jesus uses different words for “love” in each instance. These subtle distinctions deepen our understanding of the passage.

First, Jesus does not simply ask a question, but He makes a demand. In His first request, Jesus calls for a specific kind of love. John the Evangelist uses the Greek word “agape”, which signifies a wilful, sacrificial love, that seeks the genuine good of others. This love is not based on emotions but rather on freedom and commitment. True agape requires giving oneself completely, even to the point of sacrificing one’s life. Here, Jesus demands the highest form of agape from Peter, a love that surpasses all other things.

In His second request, Jesus once again uses “agape”, but this time without the phrase “more than these.” He still calls for sacrificial love, but not to the highest degree. In His third request, Jesus shifts from agape to “philia”, the Greek word for friendship-based love. Unlike agape, which is rooted in free will and dedication, philia depends more on emotions, mutual feelings, and shared interests. While true friendship may require acts of agape, its foundation remains philia. Once common interests fade, friendships often weaken.

But why does Jesus seem to lower His expectations—from total agape to simple agape, and finally to friendship? The answer lies in Peter’s responses. Each time Jesus questions him, Peter replies with “philia”. He cannot bring himself to profess agape, especially not in its highest form. His previous denial has left him broken, ashamed, and hesitant to love Jesus again. Fear holds him back.

Yet, despite Peter’s incomplete answers, Jesus does not rebuke him or seek a more faithful disciple. Instead, Jesus meets Peter where he is. He accepts Peter’s flawed, hesitant love and still entrusts him with the mission of shepherding His flock. Jesus does not require perfection, but He desires humility and sincerity. He sees Peter’s efforts and knows that, in time, Peter will give his life for Him.

God asks each of us for the highest form of love, yet we often fall short. Like Peter, we are wounded, weak, and full of failures. But the Good News is that God accepts our imperfect love and gently leads us toward perfection.

Rome

Valentinus Bayuhadi Ruseno, OP

Reflection Questions:

Do we love God?  Do we love Him with agape or philia?  In what ways do we fail to love God? What keeps us from loving God? How does He continue to love us despite our shortcomings? Can we recall a moment in our life when God’s unwavering love was evident despite our failures? 

Peace of Easter

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Second Sunday of Easter [C]

April 27, 2025

John 20:19-31

The risen Christ’s first words to His disciples were, “Peace to you!” In Hebrew, this is literally “Shalom lakem” (שָׁלוֹם לָכֶם), a greeting frequently found in the Old Testament (Judges 6:23; 1 Samuel 1:17; 20:42; 25:6; etc.). Another Jewish variation, though not biblical, is “Shalom aleichem” (שָׁלוֹם עֲלֵיכֶם), meaning “Peace be upon you!” But was Jesus’ greeting merely cultural, or did it carry deeper significance?

To understand this, we must first explore the biblical meaning of “shalom.” One of the most common words in Scripture, appearing 237 times in the Old Testament, “shalom” is often translated as “peace.” Yet it signifies far more: the total well-being of a person, rooted in right relationships—with oneself, others, and God.

When the risen Christ appeared to the disciples, they were gripped by fear of the “Jews”. Interestingly these “Jews” may refer to three things: the Jewish authorities, Jesus Himself, a Jewish man, and even they themselves because they are Jews. They feared the authorities who had killed Jesus, knowing they could be next. They feared Jesus, remembering their failures: Judas’ betrayal, Peter’s denial, and their own abandonment. Would He now punish them? And they feared themselves: they feel unworthy and incapable disciples; they are underserved of Jesus’ mercy and forgiveness; they are broken and sinful. They fear of their own lives and future.

Yet Jesus’ words cut through their terror: “Peace to you.” This was no ordinary greeting. It was a divine assurance. They need not fear the authorities, for if they could not stop Jesus, they could not stop His followers. They need not fear Jesus, for He came not to condemn but rather to have mercy and forgive their weaknesses. When He repeated, “Peace to you,” and added, “As the Father has sent me, so I send you,” He affirmed their calling despite their flaws. Jesus assures them once again that despite their unworthiness, they remained chosen, and despite their weakness and failures, God’s grace is sufficient to perfect what is lacking in them.  

True shalom flows only from the risen Christ—a peace that reconciles us to God, heals our relationships, and silences our inner shame.  We know that we are sinners, yet we are redeemed so that we are in peace with God. We know that we often have difficult relationship with our neighbors, but we are invited to ask mercy and be merciful to other. We are aware that we are weak and incapable in loving God and others, but God’s grace is sufficient to complete what is lacking in us.

Rome

Valentinus Bayuhadi Ruseno, OP

Guide question:

Do you have peace in our lives? What are we afraid of? Do we have peace with God? Do we have peace with our neighbors? Do we have peace with ourselves? What are things that make us fail to achieve shalom?

Cross and the Tree of Life

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Easter Sunday [C]

April 20, 2025

John 20:1-9

Some Church Fathers, like St. Ephrem the Syrian, St. Ambrose, and St. John Chrysostom, saw Jesus’ Cross as the new Tree of Life. The Tree of Life first appears in Genesis 2:9, where God planted it in the center of Eden alongside the Tree of the Knowledge of Good and Evil. Though Scripture doesn’t elaborate, the Tree of Life’s central placement hints at its profound significance. Just as eating from the forbidden tree brought death, partaking of the Tree of Life would have granted eternal communion with God.

Adam, Eve, and their descendants could have lived forever with God—if only they had chosen the Tree of Life over the Tree of Knowledge. Tragically, they chose disobedience, bringing death upon themselves and all humanity. Banished from Eden, they were cut off from the Tree of Life, guarded by cherubim (Genesis 3:24). Without it, humanity was doomed to perish.

Yet we are not without hope. God so loved the world that He gave His only Son (John 3:16), and Jesus, in turn, loved us “to the end” (John 13:1), laying down His life so we may “have life abundantly” (John 10:10). For Jesus, the Cross was not an inescapable fate but a free choice of love. Though crucifixion was a brutal, shameful death, Christ transformed the Cursed Tree into the Blessed Tree of Life. He teaches us that by embracing our own crosses—and uniting them to His—we find true life and resurrection.

The cross is a reality in our lives that brings us sufferings. The cross manifests in two ways. Type-One Crosses is unavoidable suffering.  These are trials we don’t choose: betrayal, illness, financial struggles, or injustice. In these moments, we ask God for grace to endure, offering our pain in union with Christ’s Cross so it may bear spiritual fruit.

Type-Two Crosses is suffering born of love. These arise from commitment and sacrifice. Good example will a dedicated mother who commits to love her young baby. In the process, she is going to lose her time, energy, and other resources. Raising and protecting little child is both physically and mentally exhausted. She also forfeits her opportunity to live more freely, to earn more money or to enjoy life more. Outwardly, she is carrying her cross, but deep inside, she is fully alive and discovering a deeper meaning in her life, then just the world can offer. Her cross becomes the tree of life for her child. That’s the true resurrection.

Happy Easter!

Rome

Valentinus Bayuhadi Ruseno, OP

Guide questions:

What are our Type-One crosses? How do we face them? What are our Type-Two crosses? How do they bring life to others? Do our crosses—borne with love—become a Tree of Life for those around us?

Jesus, Not Our Ordinary King

On By bayuopIn English, Holy Week, LentLeave a comment

Palm Sunday of the Lord’s Passion

April 13, 2025

Luke 19:28-40 and Luke 22:14–23:56

Palm Sunday is one of the most unique liturgical celebrations in the Church because it features two Gospel readings: Jesus’ triumphal entry into Jerusalem (Luke 19:28-40) and the Passion of Christ (Luke 22:14–23:56). These readings are not accidental; the Church intentionally pairs them to reveal their profound connection. But what is this relationship?

The first Gospel presents Jesus entering Jerusalem, the city of King David and his successors. His disciples follow closely while some residents welcome Him, proclaiming Him as king. Yet the Gospel clarifies that Jesus is no ordinary earthly ruler. He isn’t a militarily powerful king riding a stallion, but a humble sovereign on a donkey. He comes in the name of the Lord – not through royal lineage, political systems, or deception. He reigns not over a single nation, but over all creation, as even “the stones will cry out” to declare His kingship.

The second Gospel, the Passion narrative, further reveals Christ’s kingship. He doesn’t rule through violence but embraces it and bring it to an end on the cross. His kingdom operates not through terror but through law of love, sacrificing Himself so His people might be redeemed from sin and then live.

As we enter Holy Week, we’re invited to examine our identity as God’s people. Do we love our King or fear Him? If we truly love Him, we must learn to love as He loved. For two thousand years, countless martyrs have followed Christ’s example to the point of death. Even today in the 21st century, Christians face persecution: Nigerian priests abducted and murdered; Syrian Christian communities attacked and displaced; growing anti-Christian hostility in Israel.

Many of us live where faith can be expressed freely, yet these environments present different dangers – materialism, complacency, or cowardice in witnessing to Christ. We’re tempted to prioritize self over God, to love ourselves rather than Jesus

We consider St. Catherine of Siena’s example. During her time, the pope was residing in Avignon, France rather than Rome since he was afraid of dealing with people who opposed him there. However, rather than becoming a leader in faith and example of moral, the pope involved himself more in politics. She courageously went to Avignon and confronted Gregory XI, urging his return, “If you die in Rome, you die a martyr – but if you stay here, you die a coward.” Her actions flowed from radical love for Christ the King.

If Jesus is our King, how then shall we follow Him?

Guide Questions:

Do we truly love Jesus as our King? How does our love for Christ manifest practically? Are we prepared to profess our faith in challenging environments? Would we sacrifice for others out of love for Jesus? Are we ready to endure hardship as Christians?

Love and Betrayal

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5th Sunday of Lent [C]

April 6, 2025

John 8:1-11

The story of the woman caught in adultery is one that frequently appears during Lent, especially in Year C. What lessons can we draw from this story?

At first glance, the narrative seems straightforward, yet it carries profound lessons worth unpacking. While we often associate it with God’s mercy and forgiveness—which is certainly true— there is more to it than what meets the eyes. In Scripture, adultery is not merely a grave sin; it also serves as a metaphor for idolatry, the gravest of spiritual betrayals. The prophet Hosea, for instance, was called to marry an unfaithful woman to symbolize God’s covenant with wayward Israel (Hosea 1–3). Ezekiel condemns Jerusalem and Samaria as “adulterous sisters” who chased after foreign gods (Ezekiel 23:30). Similarly, in the New Testament, James rebukes those who prioritize worldly “friendship” over God, calling them “adulterers.” (James 4:4).

This connection between adultery and idolatry reveals a deeper truth about our relationship with God. He did not create us as slaves driven by fear or as mindless robots bound by programming. Instead, He made us free and capable of love, desiring a relationship with us; one built on devotion rather than obligation. In mystical terms, God invites us to become His spiritual lovers, meaning we must love Him above all else and serve Him not out of fear, but out of deep, sincere love.

One of the earliest saints to speak of this “spiritual marriage” was St. Catherine of Siena. As young as six years old, she declared herself the bride of Christ, refusing earthly marriage to devote herself entirely to Jesus. At the age of 20, she experienced the spiritual marriage with Christ. And her profound love united her deeply to Christ to the point of sharing His wounds. She received stigmata around five years before she passed away.

The Church constantly teaches that we, collectively, are the Bride of Christ. Just as Eve was formed from Adam’s side while he slept, the Church was born from the pierced side of Jesus on the cross. Through baptism, we are reborn as members of His Church—His beloved. Through the Eucharist, we are nourished and sustained by His Body and Blood. Thus, our love for God must surpass all others, and even our love for family and friends should flow from our love for Christ.

This is why preferring anything above God constitutes spiritual adultery. The story of Jesus forgiving the adulterous woman illustrates both God’s unwavering love and mercy and our own unfaithfulness. Lent calls us back to our first and truest love—the only love that brings lasting happiness.

Rome

Valentinus Bayuhadi Ruseno, OP

Reflection Questions:

How do we relate to God—as a servant obeying a master, or as a lover responding to Love Himself? Do we love God above all else? Do we love others for the sake of God? What unhealthy attachments to the world do we need to examine? How can we return to my true love—God alone?

Words from the Hearts

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8th Sunday in Ordinary Time [C]

March 2, 2025

Luke 6:39-45

The Book of Sirach tells us, “Praise no one before he speaks, for it is then that people are tested (27:7).” This means that to truly know someone, we must listen to their words, as their words reveal much about who they are. Indeed, our words unveil many aspects of our lives. From the choice of our words, others can gauge our knowledge and intellectual capacity. The way we speak can also reveal some of our dominant characteristics. Furthermore, our words express our beliefs and what we hold dear.

However, expressing words is just one side of the story, for words can also be used to deceive and manipulate. We can use words to lead people to believe something about us that might not be true. We can say things that hide parts of ourselves. We can utter words that are pleasing and encouraging, with the aim of gaining favor from others.

Ancient people long recognized the power of words and developed an art called “rhetoric” (literally, the art of speaking or the art of persuasion). Aristotle wrote his classic manual on rhetoric around 350 BC, while teaching at his school, the Lyceum, in ancient Athens. His manual became the standard for many orators who sought to convince, persuade, and influence people. Aristotle identified three elements of rhetoric: ethos (credibility of the speaker), logos (logical argument), and pathos (emotional appeal to the audience). A good orator must incorporate all three elements in their speech.

Unfortunately, many people are easily persuaded by pathos alone, since we enjoy hearing dramatic, even bombastic words—those that are pleasing to us. We tend to avoid painful or unpleasing words. Naturally, we dislike people who speak critically about us, regardless of their ethos, logos, or even veritas (truth). At times, we follow and even idolize someone because we are “hypnotized” by their words, assuming they are credible, truthful, and even “saintly.” We may then refuse to acknowledge evidence that their words are not truthful or even harmful for us.

In today’s Gospel, Jesus teaches us that “from the fullness of the heart, the mouth speaks (Luk 6:45).” What is in our hearts is reflected in our words. If our hearts are filled with evil, our words may sound sweet, but they can be manipulative and self-serving. If our hearts are filled with genuine love for others, our words may not always be easy to hear, but they will be for the authentic good of those we love. Jesus’ words to His disciples are not always sweet and often difficult to accept. Phrases like “love your enemies (Luk 6:27),” “Do not murder, do not commit adultery, do not steal, do not give false testimony, honor your father and mother (Mat 19:18),” “sell your goods and give to the poor (Luk 18:22),” and “unless you eat my body, you will not have life (John 6:53)” are hard to digest, but they are meant for our ultimate good—our salvation.

Rome

Valentinus Bayuhadi Ruseno, OP

Guiding Questions:

What is in our hearts? Are our thoughts good, pure, and noble, or are they selfish, malicious, and evil? How do we use our words? Do we use words that encourage or discourage? Do we build people up or tear them down? Do we follow Jesus, even when His words are difficult?

God’s Holiness

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5th Sunday in Ordinary Time [C]
February 9, 2025
Isaiah 6:1-2a, 3-8

In the first reading, we encounter the story of Isaiah, who was called to be God’s prophet. Isaiah saw the heavenly Temple, where the Seraphim, the highest of angels, proclaimed: “Holy, holy, holy is the Lord of hosts!” Through the mouths of the Seraphim, the Bible reveals one of God’s most fundamental characteristics—His holiness. In another passage, God explicitly commands us: “Be holy, for I am holy” (Leviticus 19:2). But what does it mean to be holy? Why is the word repeated three times? And how can we achieve holiness?

In the Bible, the word “holy” (קָדוֹשׁ, read: kadosh) can be understood as something that belongs to God. Holy places, times, objects, and people are those set apart for the Lord. Since they belong to Him, they are separated from things that are not of God. The process of transitioning from the non-holy to the holy is often called consecration or sanctification.

But what does it mean when we say that God is holy? In Scripture, “holy” is the most frequently used word to describe the God of Israel. Often, it is repeated three times, as in Isaiah’s vision. This is a common Semitic way of expressing the superlative—in other words, saying “the holiest.” Holiness, when applied to God, means:

  1. Transcendence – God is completely different from His creation. He is perfect; we are not. He is all-powerful; we are weak. He is all-knowing; we understand only a fraction of reality.
  2. Immanence – Despite His transcendence, God is not distant. He is intimately involved in history, in our lives, and in our daily struggles. He is a God who gives life, cares for us, and loves His creation.
  3. Moral Perfection – God’s holiness also refers to His absolute justice and righteousness. Every action of His is good and just.

When God calls us to be holy as He is holy, He invites us to share in His perfection. But how can we, as imperfect beings, ever reach such a standard? At first glance, this command might seem impossible. And indeed, it is—if we rely solely on our own strength. But with God, nothing is impossible. Holiness is only achievable when we are united with Him and rely on His grace.

It is humanly impossible to love our spouse through sickness, trials, and economic hardship—but God’s grace strengthens us to love until the end. It is humanly impossible to remain faithful to one’s vocation—but with God’s grace, the impossible becomes possible. It is humanly impossible to forgive and do good to those who have hurt us—but God’s grace makes reconciliation and healing attainable.

However, the life of grace is not automatic. We must do our part to allow God’s grace to transform us. This is why it is essential to: Pray faithfully, Read the Bible regularly, Participate in the Eucharist every Sunday with reverence, Go to confession frequently. These practices open our hearts to receive God’s grace, allowing us to grow in holiness. Indeed, holiness is impossible without God, but God also desires that we freely participate in His holiness.

Rome
Valentinus Bayuhadi Ruseno, OP

Reflection Questions
Do we truly desire to live a holy life? Do we freely invite God into our lives? How do we cultivate holiness in our daily routines? Have we experienced God’s grace in our lives? How?