The Solemnity of Our Lord Jesus Christ, King of the Universe

November 26, 2023

Matthew 25:31-46

The solemnity of the Christ of the King of the Universe reminds us that the end time is real and will surely come to all of us. This is the moment when Jesus will come again as the King of kings and the supreme judge of all. For the righteous, heaven is ready to welcome them, and for the evildoers, hell is binding them forever. Then, many of us are obsessed with the question, “When is He coming?” With wars and conflicts raging around the globe, with deadly natural calamities, and with sickness that scourges the entire earth, many believe the end is near. Yet, to ask when is to ask the wrong question.

In the Gospel, Jesus did not reveal when He would come. The time is not important for Jesus; rather, ‘how to face the second coming’ is critical for Jesus. Why? It is useless if we recognize the time of the second coming, yet we must learn how to face the judgment. And, sometimes, when we recognize the time, instead of making a long and consistent preparation, we procrastinate and hope that our last-minute and instant effort will suffice. Therefore, Jesus and other writers of the New Testament consistently tell us that the time will come like a thief in the night. And if the question of the time of the final judgment still bothers us, we shall recall Jesus’ words, “So do not worry about tomorrow, for tomorrow will bring worries of its own. Today’s trouble is enough for today (Mt 6:34).”

So, How do we prepare for the second coming? St. John of the Cross sums it up nicely: “At the evening of our lives, we will be judged by love alone.” From the light of the Gospel, the Church recognizes this ‘love’ manifests itself in the works of mercy, especially to our unfortunate brothers and sisters. Jesus listed at least six acts: to feed the hungry, to give drink to the thirsty, to shelter the homeless, to clothe the naked, to take care of the sick, and to visit those who are imprisoned. The Church adds the seventh act, that is, to bury the dead. This takes inspiration from Joseph Arimathea, who took care of Jesus’s burial and even offered his family’s new tomb.

The Church does not only limit the word ‘poor’ to the bodily, economic, and social poor but also extends to the spiritually poor. Thus, the Church also teaches seven spiritual works of mercy: to counsel the doubtful, to instruct the ignorant, to admonish the sinner, to comfort the sorrowful, to bear wrongs patiently, to forgive offenses willingly, and to pray for the living and the dead.

Interestingly, we don’t have to leave our homes to do the works of mercy. Husband and wife can patiently bear each other’s weaknesses and learn to forgive one another. Parents can feed their hungry children, buy them clothes for protection, and provide a good living place. Parents can also provide their children with a quality education, correct them when they commit mistakes, and console them in their moments of failure. Children can pray for their parents, especially those who have passed away.

This is our Good News. Christ our King has chosen charity as the path of holiness and made our families the first step to heaven.

Rome

Valentinus Bayuhadi Ruseno, OP

33rd Sunday in Ordinary Time [A]

November 19, 2023

Matthew 25:14-30

Talent is one of the few biblical words that has become part of our modern languages. Talent connotes a God-given ability or a natural, unique skill, and it needs to be fully developed. Harnessing our talents may contribute to the progress of society. In fact, talents have become a well-sought commodity in our society. Companies only hire talented employees. Schools are marketed as venues of talent development. TV shows like ‘American Got Talent’ or other similar programs flood our contemporary culture and shape our understanding of talents. To be successful means to have fully developed talents!

Unfortunately, this modern understanding of talent has also reshaped our behaviors as Church members. As Christians, we are expected to use our talents to serve. We may participate in various roles in the liturgy, like as choir members, lectors, or altar servers. Not only in the liturgy, we can also use our talents to serve in various communities and organizations. In fact, this limited sense of talent also affects how we see priests and other religious figures. Talented priests are either charismatic preachers or capable leaders in the parishes. Then, what will happen to many of us who do not have these ‘talents’ fit to serve in the Church? Are we not successful in the Church if we do not have talents?

To answer this, we must go back to the biblical understanding of talent. The Greek word ‘τάλαντον’ (read: talanton) is a Greek monetary unit (also a unit of weight) with an extremely high value. In the time of Jesus, a silver talent was worth approximately six thousand denarii. If a denarius is equal to a daily wage, then a talent means six thousand daily wages. How do we understand the talent in the Gospel, then? We are sure that talent is something precious, and when used correctly, it can grow and even multiply. Yet, Jesus also linked talents with our eternal salvation or damnation. Thus, talent must not only be something related to natural abilities that are useful for our lives on earth but rather something spiritual that is beneficial for our souls and salvation.

No wonder, if we read Fathers of the Church and other spiritual authors, we will see a different understanding of talent. St. Thomas Aquinas, in his commentary of St. Matthew, saw talent as the gift of graces. While it is true that Christians have different capacities to receive spiritual gifts, each of us has the most basic gift of faith, hope and charity. Furthermore, we are expected to grow in these spiritual gifts and to recognize them if we wish to please our Lord and the giver of these talents.

 While St. Jerome recognized it as the Gospel. Different persons receive different intensities of the Gospel message depending on our capacity, but everyone must live and share the Gospel. Some of us who have received five talents of the Gospel are tasked to proclaim it loud and clear to many people. Some of us who receive one talent of the Gospel are called to share it with the closest persons in our lives, like our families and close friends.

Indeed, this is Good News. We thank the Lord for the natural talents we have, but far more critical is how we receive and share our spiritual talents for the salvation of souls.

Rome

Valentinus Bayuhadi Ruseno, OP

32nd Sunday of the Ordinary Time [A]

November 12, 2023

Matthew 25:1-12

Wisdom is necessary to enter the Kingdom of God. Through today’s parable, Jesus contrasted two categories of people. The five wise virgins represent the first group; the second class represents the five foolish virgins. Though Jesus used the first-century Jewish wedding in Israel as its model, the parable does not simply speak of the ordinary wedding. Jesus taught about the final judgment, and wisdom is one of the essential characteristics that makes us able to enter the eternal banquet. What does it mean to be wise?

The Greek word that Matthew used is ‘φρόνιμος’ (read: phronimos). This word can be translated in English as wise or prudent. This word denotes clarity of one’s end and proper preparation and anticipation to achieve this goal. The term ‘φρόνιμος’ also signifies our ability to utilize appropriate means to solve difficulties encountered as well as to reach the finish line. Matthew also used this word on several occasions. “Everyone then who hears these words of mine and does them will be like a wise man (φρόνιμος) who built his house upon the rock (Mt 7:24).” Also, “Who then is the faithful and wise servant (φρόνιμος), whom his master has set over his household, to give them their food at the proper time (Mt 24:45)?” These two other verses also are closely connected to our salvation.

Throughout our lives, we are educated on how to be wise in dealing with this world, survive against challenges in this life, and grow and flourish as human beings. Yet, there is more than just this earthly life; from this parable, Jesus teaches us to be wise for eternal life. At the same time, we must not be foolish like the five virgins. Yes, the five virgins neither waste the oil unnecessarily nor intentionally run away from their duty. They must be good friends of the bride and groom, and they do not cause severe troubles that can disturb the wedding. Yet, it is not enough just sitting and waiting but doing nothing to keep the light alive and burning. For us, it is not enough to avoid mortal sins but to do nothing to keep the light of charity alive. Do not be foolish to think that it is enough to enter the Kingdom by believing in Jesus Christ but doing nothing to fulfill His commandment of love.

To be wise for the Kingdom means the understanding that we are created for heaven (not only for this world), and we must do what is necessary to reach this destination. This means to make daily and practical choices that lead us closer to Jesus. This can be done through simple daily sacrifices for our children or being patient with other’s weaknesses. We are also called to pray when possible and celebrate the Eucharist worthily each Sunday. We can also perform acts of kindness even to strangers. Again, the seven corporal and spiritual works of charity can be our simple guide to be wise for the Kingdom.

Rome

Valentinus Bayuhadi Ruseno, OP

31st Sunday of the Ordinary Time [A]

November 5, 2023

Matthew 23:1-12

One of the greatest crises in our time is the crisis of fatherhood. In various societies, many children live and grow up without their fathers. Many surveys and studies have pointed out this reality affected especially the western countries. Yet, the virus is also penetrating other countries that possess strong family cultures. The absence of a father in the family severely affects the children’s behaviours. Children without fathers tend to grow into persons with various mental issues and problems with society. Now, in the Gospel, Jesus said, “Call no one father on earth… (Mat 23:9).” In our context, Jesus’ words are intriguing. Why did Jesus not allow us to call anyone father while our societies need fathers more than ever?

Before we go deeper into Jesus’ words, we will delve first into the necessity of the real presence of the fathers in the families. Father has many essential and irreplicable roles, yet if we must sum up, there are two most fundamental duties. The Bible speaks of these two characters in the book of Genesis, “The Lord God took the man and put him in the garden of Eden to serve (עבד) it and guard (שׁמר) it. (Gen 2:15)” From this verse, God assigned Adam two critical responsibilities: serve and guard the garden. Since the garden is where Adam and Eve lived, the garden symbolizes the home and family of Adam. Like Adam, every man who enters fatherhood receives these two essential duties.

To serve (עבד – read: abad) can be understood as providing its necessary things so that the family may function adequately and even flourish. It is not enough for a father to provide material needs to his children, but also emotional and, most importantly, spiritual. Many men work hard for their families, but when they return home, they spend their time with themselves rather than with the children. Many men are indeed good providers but tend to neglect the faith growth of their children. Many men even have a misconception that emotional and spiritual needs are only the jobs of women. Yet, the way women and men love are different, and the children need both to grow healthily. To serve means also to teach true values and morality, and often, these are best taught by examples, not only by words.

To guard (שׁמר – read: shamar) means to protect from danger, both that are external and internal, both physical and spiritual. Often, it is easy to protect the family from external and visible forces because we can easily perceive the threats. But, to guard against the invisible enemies is much more difficult. The unseen dangers can come in the form of false ideas or wrong moral teachings. Fathers need truth and clarity to distinguish between the right and the wrong. Fathers also need a balance of firmness and gentleness when they give corrections and discipline. Children without discipline tend to grow into weak and indecisive adults, while children raised in violence tend to become rebellious men and women.

When Jesus said, “Call no one father on earth except the Father in heaven.” Jesus did not prohibit all men from being called fathers. Instead, Jesus reminded us that all men do not automatically become a father when they have children (both physically and sacramentally). Unless they follow the examples of the heavenly Father, they do not deserve the title ‘father’. To serve and to guard are two things that every father must do, and we have our Father in heaven as our inspiration and model.

Rome

Valentinus Bayuhadi Ruseno, OP

30th Sunday in Ordinary Time [A]
October 29, 2023
Matthew 22:34-40

Love is arguably the most used but also the most misunderstood and even misused. Some people use this word to manipulate others and get what they want. Men or women can say, ‘Don’t you love me?’ to keep their partners in a toxic and abusive relationship. Some others will easily utter, ‘This is because we love each other,’ to justify their sinful behaviors. For the ‘love’ of their country and race, some men persecute another ethnic group and burn their villages. For the ‘love’ of God and religion, some men blow themselves up and kill innocent people, including children. Yet, this is not the real love, and surely not what Jesus meant when He taught the commandment of love. So, what does Jesus mean by true love?

To answer the question, we need to understand first our gospel today. To understand it, we need a bit of context. When the Pharisees asked Jesus about the greatest commandment in the Law, they expected Jesus to select one from among various regulations and commandments in the Law of Moses. Jewish traditions counted there are 613 precepts in the Law of Moses. From among many possible answers, Jesus chose, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” For many of us Christians, Jesus’ answer seems to be revolutionary and breaks away from the Law of Moses. We often think that the Old Testament is about the Ten Commandments, but the New Testament is about the Law of Love. Yet, this is far from the truth.

Jesus’ answer is straight from the heart of the Old Testament. His answer is from Deut 6:4-6. In Jewish tradition, it is called ‘Shema’. These verses are sacred for the Israelites, and they would recite these words several times a day as their basic prayer. We may think of ‘Shema’ as a prayer of Our Father in the Catholic Church. However, Jesus did not stop there. He also added the second greatest commandment, “You shall love your neighbor as yourself.” Again, this is also coming from the Old Testament (see Lev 19:18).

What is revolutionary about Jesus’ answer is not about the sources of His statements but the true orientation of all precepts in the Law of Moses. We do all things because of our love of God. At the same time, Jesus’ greatest commandment clarifies and gives proper orientation on how we love others. The love for others is the essential manifestation of the love for God and is made for the love for God (see CCC 1822). A simple way to do this is by asking the question, “Is my action pleasing to God?” If the answer is not, surely our action is not a true love.

Therefore, we cannot use ‘love’ as a justification for our sinful behaviors and lifestyles. We cannot say that we love someone, but in reality, we bring them far from God. It is also totally false to kill innocent people in the name of love for God.

Rome

Valentinus Bayuhadi Ruseno, OP

29th Sunday in Ordinary Time [A]
October 22, 2023
Matthew 22:15-21

“Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s (Mt 22:21).” Many people understand Jesus’ words as His approval to pay taxes and, thus, to support and honor duly elected or appointed leaders of governments. Though many of us are not comfortable knowing that our hard-earned money is deducted, we can comfort ourselves with the knowledge that our money is used to fund the various governments’ projects. Hopefully, these projects are for the welfare of the people. Indeed, there is nothing wrong with seeing Jesus’ statement in this light, yet we must remember the second half of Jesus’ words.

Jesus also said that we must render to God what belongs to God. Does it mean we must pay ‘taxes’ to God just like we submit it to the government? Surprisingly, the answer is yes. We must remember that we are not just citizens of the kingdoms or nations of this world but also the citizens of the Kingdom of God. To become a good citizen of a country, we must contribute to the development of the country. Typically, we do this by paying taxes, but we are also expected to obey the laws of the land and be involved in various good practices. So, it is the same with a good citizen of the Kingdom of God. We also contribute to the Kingdom of God by obeying the laws of the Kingdom and offering what belongs to God. Then the question is, ‘What belongs to God that we need to render to God?’ What is the currency of the Kingdom of God? To answer this, we must go back to today’s Gospel.

When Jesus was dealing with the Pharisees who attempted to entrap Him, He took a Roman coin. He showed it to those around Him and asked, “Whose image and inscription are there?” They readily answered, “Caesar.” Then, He said, “render to Caesar what belongs to Caesar…” The basis of ownership is the presence of “image.” The coin belongs to Caesar because it bears his image. Thus, paying tax is simply giving back to the coins that, since the beginning, belonged to Caesar and the Roman Empire. Yet, Jesus did not stop there. He taught also, “render to God what belongs to God.” And what belongs to God? The answer is those who possess the image of God. Going back to Genesis 1:26, we discover that we were created in the image of God, and therefore, we belong to God. The only currency of the Kingdom of God is our souls, our lives.

However, we must also remember that our obligation to God surpasses our obligations to men. If we do not pay our taxes and disobey the country’s laws, we may be in trouble with the government. However, if we do not give what is God’s to God, we may lose our souls forever. While the first concerns our survival, the second concerns our eternal destiny.

Do we live our lives as a pleasing offering to God by avoiding sinful lifestyles? Do we offer our daily works, our daily efforts for the glory of God? Do we unite spiritually our bodies with the Body of Christ in the Eucharist to be the worthiest sacrifice?

Rome

Valentinus Bayuhadi Ruseno, OP