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The Mystery

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The Solemnity of the Most Holy Trinity

May 31, 2026

John 3:16-18

In his first encyclical, Magnifica Humanitas, Pope Leo XIV reminds us that we are created in the image of the Holy Trinity. But what does this truly mean?

Being created in the image of God has several profound implications; primarily, it means we share in His attributes, albeit to a finite degree. Because God possesses perfect intellect and will, we too are endowed with these faculties. Because God is eternal, our souls are immortal, destined to survive death and stand before our Creator. And because the Holy Trinity is a communion of infinite love, we are inherently social beings who find our truest happiness in loving others.

There is, however, another, deeper aspect we share with the Divine: just as the Holy Trinity is a mystery, we too are created as a mystery. But what do we mean by “mystery”? In our contemporary mindset, the word often conjures ideas of secrets, true crime, or thriller films. Yet, in Scripture and theology, a mystery (from the Greek mysterion) is a profound truth and reality about God. Because it belongs to God, it exceeds our natural human capacity to grasp—until the Lord chooses to reveal it. This is why we refer to the Holy Trinity as a mystery; it is a truth that can only be known because God has graciously made it known to us.

We, too, are mysteries, because the ultimate truth about who we are remains hidden in God. Without His revelation, our deepest selves remain partially unknown even to us. Certainly, advances in science and technology allow us to discover and study various aspects of our biology and psychology, helping us improve as a species. Yet, without divine revelation, our truest identity, our inherent dignity, our origin, and our ultimate destiny will always remain beyond the reach of a microscope.

Because we are a mystery, the truth of the human person cannot be reduced to a mere concept for the mind to dissect, nor can our reality be entirely mastered by human will. Just as our minds cannot fully comprehend God and our wills cannot conquer Him—yet we can embrace, experience, and love Him—the same applies to us. As living mysteries, we are not meant to be subjected to oppressive domination or mere analysis; we are meant to be embraced, experienced, and loved.

We are not mere statistics or data points in a computer. We are not just animals to be dissected, nor bodies to be manipulated for the sake of “progress.” We are not economic machines to be discarded when we are no longer productive, nor are we mindless consumers. Recognizing that the human person is a mystery to be reverenced rather than a problem to be solved, the Catholic philosopher Gabriel Marcel put it beautifully: “Getting to Mars is a problem. Falling in love is a mystery.”

Rome

Valentinus Bayuhadi Ruseno, OP

Guide questions:
In what areas of my life am I treating myself or someone else as a “problem to be solved” rather than a “mystery to be loved”? If the Holy Trinity is a communion of infinite love, how does that reality challenge or change the way I approach my daily relationships? When modern life tempts me to view people as mere statistics, workers, or consumers, what specific steps can I take to recognize their hidden, divine dignity?

Pentekosta, Menara Babel, dan Bahasa

On By bayuopIn Bahasa, EasterLeave a comment

Minggu Pentekosta [A]

Kisah Para Rasul 2:1-11

24 Mei 2026

Pentekosta sering dipandang sebagai kebalikan dari kisah Menara Babel (Kej 11). Namun, mengapa tradisi Gereja mengaitkan kedua kisah yang berbeda ini? Jawabannya adalah bahasa.

Dalam Kejadian 11, kita melihat fungsi bahasa dalam kehidupan manusia. Kej 11 mengisahkan manusia yang memiliki satu bahasa dan juga kata-kata yang sama. Kesatuan bahasa ini memungkinkan mereka berbagi ide dengan lancar dan bekerja sama dengan mudah, sehingga mendorong kemajuan dalam hidup bermasyarakat. Bahasa memungkinkan mereka mengembangkan teknologi seperti pembuatan batu bata, membangun kota yang membutuhkan sistem politik dan ekonomi yang kompleks, serta membangun menara raksasa yang menuntut teknik yang rumit.

Sejatinya, bahasa membedakan kita dari semua makhluk lain. Meskipun hewan berkomunikasi, hanya manusia yang berbagi ide-ide kompleks. Hewan dapat bertukar informasi dasar tentang makanan dan predator, tetapi manusia menyampaikan idealisme, impian masa depan, imajinasi, kebijaksanaan masa lalu, dan juga pengetahuan. Meskipun hewan berkomunikasi melalui suara dan bau, hanya manusia yang dapat mencatat kata-kata mereka dalam tulisan, meneruskan pemikiran mereka kepada generasi mendatang. Melalui bahasa tertulis, kita mengubah kata-kata kita menjadi seni, puisi, musik, dan ilmu pengetahuan.

Jika melihat perkembangan bayi manusia dan membandingkannya dengan bayi binatang lain, kita menyadari bahwa bayi manusia sangat rentan dan bergantung sepenuhnya pada orang tua untuk bertahan hidup selama beberapa tahun pertama. Namun, meskipun memiliki kelemahan fisik ini, mereka memiliki sesuatu yang tidak dimiliki hewan lain: kemampuan bawaan untuk berbahasa. Pada dua hingga tiga bulan pertama, bayi mulai mengeluarkan suara-suara vokal seperti “ooh” dan “ah.” Mereka menangis, tersenyum, dan tertawa sebagai respons terhadap orang tua mereka. Pada usia empat hingga enam bulan, mereka mulai menggabungkan konsonan dan vokal menjadi bunyi berulang seperti “ba-ba” atau “ma-ma,” berlatih dengan pita suara mereka. Antara enam dan dua belas bulan, mereka mulai menghubungkan bunyi dengan makna—mengatakan “mama” untuk secara khusus memanggil ibu mereka. Mereka juga mulai menggunakan isyarat, menunjuk pada apa yang mereka inginkan atau melambaikan tangan untuk berpamitan, serta mulai memahami kata-kata sederhana seperti “ya.” Bayi manusia sungguh terlahir untuk menggunakan bahasa.

Sayangnya, orang-orang dalam Kejadian 11 melupakan satu kebenaran mendasar: bahasa manusia pada dasarnya adalah anugerah dari Allah. Dalam Kejadian 1, Allah menciptakan dunia melalui firman-Nya, yang berarti bahwa kata-kata dan bahasa pada hakikatnya adalah milik-Nya. Ketika Ia menciptakan pria dan wanita menurut citra-Nya, Ia memberdayakan kita dengan kapasitas intelektual, termasuk kemampuan untuk membentuk dan menggunakan bahasa. Para pembangun menara Babel percaya bahwa kecerdasan, bahasa, ilmu pengetahuan, seni, dan talenta besar lainnya sepenuhnya merupakan pencapaian mereka sendiri. Mereka pun dengan sombong berusaha mencapai langit dan membuat nama bagi diri mereka sendiri (Kej 11:4).

Pentekosta membalikkan peristiwa di Babel dengan mengungkapkan bahwa bahasa adalah karunia Roh Kudus. Tujuan utama karunia ini adalah untuk memberitakan karya-karya besar Tuhan, bukan karya-karya manusia. Pentekosta mengingatkan kita bahwa bahasa kita tidak hanya mempersatukan kita satu sama lain, tetapi juga menghubungkan kita dengan Tuhan. Sebelum para murid menerima karunia Roh Kudus, mereka menghabiskan waktu berdoa—dan doa merupakan komunikasi dengan Tuhan. Sebelum mereka berbicara tentang Allah, mereka terlebih dahulu berbicara kepada Allah. Kita tidak perlu membangun menara dengan tangan kita untuk mencapai langit; kita hanya perlu menggunakan bahasa yang diberikan Allah kepada kita untuk mencapai-Nya dengan kerendahan hati.

Roma

Valentinus Bayuhadi Ruseno, OP

pertanyaan panduan:

Dalam kehidupan sehari-hari, apakah kita menggunakan kata-kata kita untuk membangun nama bagi diri kita sendiri (seperti di Babel), atau untuk mempersatukan dan mengangkat orang-orang di sekitar kita? Para murid berbicara kepada Tuhan sebelum mereka berbicara tentang-Nya—seberapa banyak bahasa sehari-hari kita yang didedikasikan untuk berbicara dengan Tuhan dalam kerendahan hati? Karena kata-kata kita adalah karunia yang dimaksudkan untuk memberitakan karya-karya besar Tuhan, pesan apa yang disampaikan oleh ucapan kita kepada dunia saat ini?

Pentecost, Babel and Language

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Pentecost Sunday [A]

Acts 2:1-11

May 24, 2026

Pentecost is often seen as the reverse of the Tower of Babel. Yet, why does the Church draw a connection between these two distinct stories? The answer is language.

In Genesis 11, we see the function of language in action. The text tells us that early humans shared one language and the same words. This unity allowed them to share ideas seamlessly and cooperate easily, driving their progress as a society. Language enabled them to develop technologies like brick-making, build a city that required complex political and economic systems, and construct a massive tower demanding advanced engineering.

Language sets us apart from all other creatures. While animals communicate, only humans share complex ideas. Animals can exchange basic information about food and predators, but humans convey ideals, future dreams, imagination, past wisdom, and learning. While animals communicate through sounds and scents, only humans can put their words into writing, passing their thoughts down to future generations. Through written language, we transform our words into art, poetry, music, and science.

Consider the fascinating development of human babies. Compared to other animals, human infants are incredibly vulnerable, relying entirely on their parents for survival for several years. Yet, despite this physical weakness, they possess something no other animal has: an innate capacity for language. In their first two to three months, babies begin making musical, vowel-like sounds like “ooh” and “ah.” They cry, smile, and laugh in response to their parents. By four to six months, they start combining consonants and vowels into repetitive sounds like “ba-ba” or “ma-ma,” practicing with their vocal cords. Between six and twelve months, they begin connecting sounds to meaning—saying “mama” to specifically call for their mother. They also start using gestures, pointing at what they want or waving goodbye, and begin to understand simple words like “no.” It is clear that babies are born to use language.

Unfortunately, the people of Genesis 11 forgot one fundamental truth: human language is essentially a gift from God. In Genesis 1, God created the world through His words, meaning that words and language belong properly to Him. When He created man and woman in His image, He empowered us with intellectual capacity, including the ability to form and use language. The builders of Babel, however, believed that their intellect, language, science, art, and other great gifts were entirely their own achievements. Armed with these tools, they pridefully sought to reach the heavens and make a name for themselves (Gen 11:4).

Pentecost reverses the incident at Babel by revealing that language is a gift of the Holy Spirit. The primary purpose of this gift is to proclaim the great works of the Lord, not the works of humans. Pentecost reminds us that our language not only unites us with one another, but also connects us to God. Before the disciples received the gifts of the Spirit, they spent their time praying—and prayer is simply communication with the Lord. Before they spoke about God, they first spoke to God. We do not need to build towers with our hands to reach the heavens; we only need to use our God-given language to reach Him in humility.

Rome

Valentinus Bayuhadi Ruseno, OP

guide questions:

In our daily lives, do we use our words to build a name for ourselves (like at Babel), or to unite and uplift those around me?The disciples spoke to God before they spoke about Him—how much of our daily language is dedicated to speaking with God in humility?Since our words are a gift meant to proclaim the Lord’s great works, what message is our speech broadcasting to the world right now?

The Holy Spirit and the Hour of Glory

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7th Sunday of Easter [A]

May 17, 2026

John 17:1-11

In today’s Gospel, Jesus addresses His Father with the profound declaration that His “hour” has arrived—the hour of His glory. Yet, what does this hour of glory mean for Jesus?

To understand the weight of this statement, we must first examine what the world considers glorious. In antiquity, much as in the modern era, glory was synonymous with victory, achievement, and conquest. When Julius Caesar conquered Gaul (the modern-day of France), he marched into Rome to the roar of cheering crowds, parading captured leaders and spoils of war to secure his fame. We often seek glory in a similar fashion, displaying our trophies, diplomas, and credentials as symbols of our success.

However, when Jesus speaks of His glory, He refers to something diametrically opposed to worldly triumph: the hour of His Passion, crucifixion, and death. Jesus faced a false arrest, an unjust trial, and a brutal sentence. He was tortured and forced to carry the very instrument of His execution, ultimately hanging on a cross designed for maximum humiliation and agony. Yet, in this moment of profound suffering, Jesus sees glory. For Him, true glory is not found in fame, but in the total gift of Himself through sacrificial love. It is this radical love alone that possesses the power to transform death into life.

Throughout this Easter season, our first readings from the Acts of the Apostles highlight the expansion of the early Church. While the narrative often centers on the journeys of St. Peter and St. Paul, the true protagonist of the story is the Holy Spirit. Far from appearing only at Pentecost, the Spirit continuously directed the infant Church’s every move. It was the Spirit who guided Philip to the African official in Acts 8:26-40 and led Peter to the household of Cornelius in Acts 10, resulting in the baptism of the first Roman Christians. Furthermore, the Spirit initiated the formal mission to Gentile territories by selecting Paul and Barnabas in Acts 13:2.

This divine guidance remained the bedrock of the Church’s discernment. The Council of Jerusalem concluded that it was the Holy Spirit’s will not to burden Gentile converts with the Mosaic law (Acts 15:28), and later, the Spirit of Jesus redirected Paul’s mission from Asia toward Europe (Acts 16:6-10). Under this guidance, the young Church flourished as the Gentiles embraced the faith. Yet, these “glorious moments” were only half the story. While the Church grew, she also endured relentless persecution and hardship. Peter and Paul brought many to Christ, but their path also led to rejection, imprisonment, and eventually martyrdom.

Ultimately, the Holy Spirit does not lead the Church toward worldly success or comfort. Instead, the Spirit leads us to the specific places and “hours” where we are needed most. By following this divine advocate, we are empowered to imitate our Lord, finding our own glory in the moments where we give ourselves up totally for others.

Rome

Valentinus Bayuhadi Ruseno, OP

Guide questions:

In what areas of our life are we chasing “Caesar’s glory” (fame, credentials, or status), and how might we pivot toward “Jesus’ glory” by prioritizing sacrificial love and service to others? When we face “the hour” of our own personal trials or humiliations, do we see them only as obstacles, or can we identify ways that God might be using those moments to demonstrate radical love? The Holy Spirit led the early Church to places of need rather than places of comfort; where is the Spirit leading us to go right now that might require us to step out of our comfort zone?

The Holy Spirit and the Sacrament of Confirmation

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The Sixth Sunday of Easter [A]

Acts 8:5-8, 14-17

May 10, 2026

The Sacrament of Confirmation is arguably the most underappreciated and misunderstood of the seven Sacraments. Yet, why do we fail to appreciate this sacrament? Does it even mention in the Bible? And, how does the sacrament reveal the secrets about the Holy Spirit?

We often struggle to value it because it lacks the immediate, visible impacts in our lives, yet its foundations are deeply biblical. In the Acts of the Apostles, specifically chapter 8, we see Philip the Deacon preaching and baptizing in Samaria. When the Apostles Peter and John arrived, they prayed for the converts to receive the Holy Spirit, as the Spirit had not yet fallen upon them. This ancient narrative confirms that since the time of the Apostles, a distinct sacrament existed specifically to impart the presence and gifts of the Holy Spirit, a ministry uniquely tied to the authority of the Apostles.

Continuing this tradition, the Church recognizes Bishops as the successors of the Apostles and the ordinary ministers of the sacrament. The name “Confirmation” is used because the Catholic Church teaches that the graces received here strengthen and solidify the initial grace of Baptism. While Baptism is viewed as a spiritual birth, Confirmation serves as a passage into spiritual adulthood. It is designed to equip the believer for their mission in the world and provide the necessary strength for spiritual warfare against the forces of darkness.

Despite its importance, Confirmation is often less popular than other sacraments because it doesn’t dramatically change a person’s external lifestyle or status, unlike Matrimony or Holy Orders. Furthermore, because it is only received once, it lacks the frequent reinforcement we find in the Eucharist or Penance. Many modern Christians also mistakenly equate spiritual growth with emotional sensations. When people do not feel “emotionally touched,” hear God’s voices, or experience spectacular gifts during the prayers, we are often tempted to perceive the sacrament as unexciting or stagnant.

However, St. Luke’s account in the Bible suggests that the Holy Spirit does not always work through spectacular displays. After Peter and John laid hands on the Samaritans, there was no mention of extraordinary fireworks, reminding us that the Spirit often works quietly and gradually. Through Confirmation, we receive an increase in the seven gifts: Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety, and Fear of the Lord. These gifts allow us to align our lives with God’s will even during trials. The true evidence of the Holy Spirit’s work is found in small, faithful acts—choosing to attend Mass when it feels boring, remaining loving during marital difficulties, or serving others without seeking praise. These are the quiet signs that the Holy Spirit through the sacrament is truly transforming the souls.

Rome

Valentinus Bayuhadi Ruseno, OP

Guide questions:

How often do I equate the strength of my faith with how “emotional” or “excited” I feel during prayer? How might I refocus on the quiet, steady growth the Holy Spirit provides? If Baptism is my spiritual birth and Confirmation is my entry into spiritual adulthood, in what specific areas of my life am I being called to move away from “infant” faith and take on the responsibilities of a mature Christian?

Our Place in Heaven

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Fifth Sunday of Easter [A]

May 3, 2026

John 14:1-12

In today’s Gospel, Jesus tells His disciples not to be troubled. He urges them to have faith in God and in Him, explaining that He is going to the Father’s house to prepare a place for them. What does this mean?

To get a better context, we can look at the previous chapter, John 13. After washing His disciples’ feet, Jesus made two prophecies: first, that one of His disciples would betray Him, and second, that Simon Peter—the leader among the apostles—would deny Him not once, but three times. These were certainly not happy predictions. Knowing their beloved teacher would be betrayed and disowned shook the hearts of the disciples. These predictions also cast doubt on the continuation of Jesus’ movement and, even worse, threatened to put an end to their hope in Him as their expected Messiah.

Knowing their anxieties, Jesus assures them that the terrible things about to befall them are not the end. Indeed, these prophecies must take place, and He will endure His passion and crucifixion, but it is all part of God’s plan to show His love for us. Furthermore, Jesus sees His suffering and death as “going back to the Father’s house.” The end of His earthly life, however painful and humiliating, is never a defeat. It is like a king gloriously returning to his kingdom after a difficult journey. This is our first piece of good news: even though we experience difficulties and suffering in life, God is in control. In fact, God allows these things to happen for our ultimate good. As St. Paul says, “We know that in all things God works for the good of those who love him…” (Rom 8:28).

Moreover, Jesus assures the disciples that He does not simply return to His Father’s house, but also goes to prepare a place for them. The Father’s kingdom is no longer shut, but open to those who believe in Jesus. The Church teaches that before Jesus’ coming, no single soul was able to enter heaven because of the sin of Adam. Even the just souls, like Moses and Elijah, had to wait at the gates of heaven until Jesus came, opened them, and prepared a place for them.

However, there is something even more important than our place in heaven. Jesus says that He will return to His disciples and take them with Him, so that where Jesus is, His disciples may also be. Heaven is not just a place to stay; ultimately, it is living with Jesus. True heaven is not merely about a location, but a relationship with Jesus.

This is our second piece of good news. Heaven is not only an afterlife reality, but something we can experience in this earthly life. If we continue to grow in our friendship with Jesus—through prayer and the sacraments, following His commandments, and avoiding a sinful life—we are already living in heaven. What is even more amazing is that even if we are enduring a lot of problems in this world, we can continue growing in our friendship with Jesus. Even when we are sick and in pain, we can continue to pray and unite our suffering to His. Even when we are struggling with our relationships, and others leave us alone, we can be sure Jesus is with us. Our true place in heaven is at the heart of Jesus.

Rome

Guide questions:
What anxieties or worries do I need to hand over to Jesus today? How am I actively growing my friendship with Jesus in my everyday life? Can I trust that God is working for my good, even in a current struggle or difficulty I am facing?

Sheep Shepherding another Sheep

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Fourth Sunday of Easter [A]

April 26, 2026

John 10:1-10

Living in a modern and secular world, we are often confronted with the reality that those closest to us—our children, relatives, and friends—no longer believe that religion and religious activities are important. How do we respond to this with love, and how does Jesus, our Good Shepherd, provide an answer to this difficult situation?

First, we must recognize the source of our suffering. We want the best for those we love, and nothing is better for them than eternal life. Knowing that they live far from Jesus endangers their souls, and this is deeply painful for us. This awareness is crucial; it shows that our concern stems from genuine love, not a desire to control.

Since love inspires us, we must approach them with love. The first step is to understand that their rejection of religious life stems from unique reasons, which are often hidden. Some people reject religion because they believe that faith contradicts common sense, making it irrelevant in the modern world. Others no longer go to church because of painful past experiences with church leaders. Some simply want to maintain a “free” lifestyle that does not align with biblical teachings, while others are influenced by their environment or friends who have led them into misunderstandings about faith.

Furthermore, we can learn from the way the Good Shepherd cares for His sheep. The Good Shepherd guides with a firm voice, but never through coercion or violence. He walks ahead of His flock, leading by example. He cares for each of His sheep, knowing them by name and recognizing their unique characteristics. When danger approaches, He proves His love not by sacrificing the sheep, but by sacrificing His own life.

Like the Good Shepherd, we need to show care by listening to their stories and struggles. We must not come to judge, but to be respectful and trusted partners in dialogue. At the same time, we need to remain firm in our convictions, confident in the truth of our faith, and aware of the dangers of worldly desires. Most importantly, we must lead by example. We become living witnesses of our faith when we practice what we preach. Ultimately, we demonstrate that our faith is meaningful because it inspires us to stand by them when life becomes difficult, ready to sacrifice our time, energy, and even our lives for them.

Some may need logical answers about our faith, which means we must continue to learn more about it ourselves. Others need healing from past wounds, and we must be true companions on their journey home. All of this requires us to sacrifice our time, energy, and even our lives. Yet, we do so willingly because we truly love them and desire their eternal salvation.

Finally, we must remember that we are not the Good Shepherd; we are His sheep trying to shepherd other sheep. In the end, we may face failure, and it may feel as though our sacrifices are in vain. However, this must not cause us to lose hope. Instead, we must surrender everything to the true Good Shepherd. We have heard His voice, and by faithfully following Him, we will find our rest.

Rome

Valentinus Bayuhadi Ruseno, OP

Guiding Questions:

Am I truly listening to understand their unique struggles, or am I quick to judge and want to control? Do my daily actions reflect the compassion of the Good Shepherd? Do my patience, empathy, and willingness to sacrifice show those I love the positive and life-giving impact of my faith? When my efforts to help someone seem to fail and I feel discouraged, do I allow myself to fall into despair, or do I actively choose to entrust them to the true Good Shepherd?

Easter and God’s Mercy

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Second Sunday of Easter [A]

April 12, 2026

John 20:19-31

On the Second Sunday of Easter, we celebrate the Sunday of Divine Mercy. But what exactly is mercy? Why did the Church choose the Second Sunday of Easter for this feast? And how do our readings teach us about acts of mercy?

To understand mercy, we first need to know the meaning of the virtue of justice. Justice means giving someone what is due to them. To be merciful, however, means giving someone far beyond what they are due. If we correctly answer 5 out of 10 questions on a test, we deserve a 5 as our mark—that is justice. Yet, if our teacher decides to add two extra points to our grade, that goes beyond what is due to us; that is mercy. From a divine perspective, God does not owe us anything. We cannot demand anything from Him. Therefore, everything we have is a free gift born of His mercy: our lives, our talents, our families, our friends, and our wealth, to name just a few.

Why choose the Second Sunday of Easter? This feast was established relatively recently by Pope John Paul II on April 30, 2000, during the canonization of St. Faustina Kowalska. His decision was based on private revelations given to St. Faustina, in which Jesus expressed His desire for the Second Sunday of Easter to be celebrated as Divine Mercy Sunday. But why did Jesus specifically want the Second Sunday?

The answer lies in today’s Gospel. A week after the resurrection, Jesus once again appeared to His disciples. Specifically to Thomas, who doubted the resurrection, Jesus showed Himself and His wounds. Thomas became the recipient of God’s mercy. He did not have the right to demand proof; in fact, he deserved to be reprimanded, as he had abandoned Jesus at a critical moment. Yet, Jesus forgave his cowardice and unreasonable demands, showing him the proof of His limitless love: “I die for you that you may live.”

We are often like Thomas and the other disciples. God has given us everything we have, yet we still betray Him, trade Him for worldly things like money or fame, and run from Him when life gets tough. Furthermore, instead of asking for forgiveness, we frequently demand more from the Lord. We are incredibly blessed that, despite our ungratefulness, Jesus still shows us the proof of His love and remains deeply merciful to us.

As people who have received such profound mercy, we are called to be merciful in turn. But how? We can learn from the lives of the first believers in Jerusalem. They sold their properties so they could help one another. Helping our brothers and sisters in need is a profound act of mercy. Yet, this act of sharing must be based upon the teachings of the Apostles, rooted in communal life, and draw its strength from the breaking of the bread and prayer. In the Eucharist, we find the core reason why we must be merciful: God has shown us mercy by giving us His Son, Jesus, for our salvation. Jesus, in turn, has been merciful to us by giving up His body and blood for our sanctification. Without uniting ourselves to Jesus’ mercy, our own acts of mercy are empty and self-seeking. Only in Jesus do our acts of mercy find true fulfillment and perfection.

Rome

Valentinus Bayuhadi Ruseno, OP

Guide Questions:

When have I experienced God’s mercy in my own life, receiving blessings or forgiveness that went far beyond what I felt I deserved? In what ways do I sometimes act like Thomas—doubting God’s presence or demanding proof when life gets difficult? What is one tangible, concrete way I can show mercy to someone in need this week? How can I better unite my daily actions with Jesus’s sacrifice?

The Story of Jesus

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Easter Sunday [A]

April 5, 2026

Matthew 28:1-10

We naturally like stories, especially those filled with drama and unpredictable plot twists. Knowing this, God sent His only begotten Son to become man and enter into our human history. Then, under the influence of the Holy Spirit, His disciples narrated and wrote Jesus’ life into a story. It has become the greatest story ever told. Yet, why do we like to hear stories, and why the story of Jesus is best of all?

We are creatures of language. Through words, we not only communicate with each other, but also find meanings in our lives. In ancient time, people narrated mythical stories to make sense of various natural phenomena like rain, thunder, and stars. In modern time, we have science to explain these, but unless these scientific theories are elaborated like a story, they will not be easily understood, let alone attractive.

We are not only using stories to make sense our surroundings, but also to understand who we are. This is why we are naturally attracted to a good story in well-written novels, well-executed theatrical performances or films, because we can easily participate in them. Good stories make us laugh, cry and even angry, despite knowing that we are not really part of the story. Yet, the greatest stories are those who answer the meanings of our lives. We learn from the values each character holds, words they say and actions they do or fail to do.

One time, I decided to read a classic novel “The Brothers Karamasov” by Fyodor Dostoyevsky. Initially, I was discouraged by its size, more than 800 pages. Yet, when I began to read, I was drawn into it, not only because unexpected plot, but also each character seems to be truly alive. I was particularly attracted to Alyosha Karamazov, young man who struggles to find God when his beloved mentor, father Zosima passed away.

Going back to the story of Jesus, the reason His story is the most powerful story of all time is that Jesus’ life is filled with the most amazing plot twists: He was crucified, yet rose from the death, was betrayed, yet came back ever stronger, and was pushed to the lowest place, yet returned in glory. Furthermore, his life and words teach us the deepest meanings and ultimate destiny of our lives. His teachings like the parables, the sermons on the Mount, the Law of Love remain the eternal principles that guide us into the true happiness.

Finally, the story of Jesus is the greatest story of all because for those who have faith, the story of Jesus becomes a reality in our lives. Living in this world, we cannot but endure pains and sufferings, and ultimately, we are going to die. However, when we are faithful to Jesus, even the worst things that befall us will never have the final say in our lives. Even the darkest hours in our lives, we will make sense as we participate in His cross. As St. Paul said, “Now if we died with Christ, we believe that we will be also live with Him (Rom 6:8).”

Blessed Easter!

Leuven

Valentinus Bayu, OP

Jesus and the Crowd

On By bayuopIn English, Holy Week, Lent, Lenten1 Comment

Palm Sunday of the Lord’s Passion (A)

March 29, 2026

Matthew 21:1-11 and Matthew 26:14 – 27:66

Palm Sunday is a unique moment in the Catholic liturgy where we hear two readings from the Gospel. The first is the story of Jesus’ triumphant entrance into the city of Jerusalem, and the second is the Passion Narrative. Both accounts come from Matthew. We often hear that these two stories are connected by the “crowd.” It is frequently assumed that the people who initially welcome and cheer Jesus as king are the very same people who later shout, “Crucify Him!” Yet, is this true? Or is it just an unrealistic drama to spice up Jesus’ story?

To answer this question, we need to look back at the time of Jesus and understand what was happening in Jerusalem. In first-century Israel, the Jewish people were living under Roman occupation, and life was very difficult for ordinary citizens. The desire for liberation from Roman rule was incredibly strong, drawing inspiration from the Old Testament where God promised a Messiah (the anointed one) to lead them to freedom.

When Jesus appeared, He came as one possessing divine power. He taught the truth with authority and performed unprecedented miracles. Naturally, this raised the excitement of many Israelites, and people started to follow Him, hoping He was the long-awaited Messiah. As Jesus marched toward Jerusalem for His Passion, the Jewish festival of Passover was also approaching. This feast commemorates Israel’s liberation from Egypt (Exodus 12), and during this time, Jews from all over traveled to Jerusalem on pilgrimage.

We can imagine that as Jesus drew closer, more and more pilgrims recognized Him and joined His followers. The people’s expectations were further fueled by Jesus’ unmatched miracle of restoring sight to two blind men in Jericho, not far from Jerusalem (Matthew 20:29-34). As Jesus entered the city riding a donkey, the throng of people who had been following Him began to shout, “Hosanna to the Son of David.”

So, were the people who welcomed Jesus the same ones who demanded His death? I believe these were two different groups. Those who supported Jesus were fellow pilgrims, mostly from outside Jerusalem. In contrast, those who demanded Jesus’ execution were likely Jerusalem elites and some locals whose businesses had been disrupted by Jesus and His followers. In fact, the trial was conducted hastily in the early morning, suggesting it was well-orchestrated. Matthew also notes that the chief priests and elders persuaded the crowd to ask for Barabbas’s release (Matthew 27:20), indicating that this specific crowd was manipulated to follow the Jewish leaders’ plan.

However, despite the existence of two distinct groups, the possibility of individuals switching sides remains. Some of those who initially supported Jesus may have eventually caved and condemned Him. Yet, some of those who approved of Jesus’ crucifixion may have ultimately returned to His side. A good example is Peter, Jesus’ core disciple, who denied Him when He was arrested but returned to Him after the resurrection.

As we enter Holy Week, we follow Jesus in our own lives. When are we like the people who shouted, “Hosanna”? What are those moments when we ardently follow Jesus? When are we like those who shouted, “Crucify Him”? When are the times we fail Him and even rebel against Him? When are we like the weak Peter, running from God or hiding? And when are we like the renewed Peter? What are those moments when we allow God to restore us again?

Rome

Valentinus Bayuhadi Ruseno, OP