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

28th Sunday in Ordinary Time [A]

October 15, 2023

Matthew 22:1-14

Phil 4:12-14, 19-20

St. Paul ended his letter to the Philippians by sharing one of his greatest secrets, “I have learned, in whatever state I am, to be content …I have learned the secret of facing plenty and hunger, abundance and want. (Phil 4:12).” St. Paul is giving away the secret of facing all situations in his life, which leads him to happiness. Then, what is his secret of happiness?

Often, we believe that happiness means that we get what we want. We are happy when we earn a lot of money or material possessions. We would be thrilled if we got the latest smartphone or could buy a brand-new car. We are ecstatic when we succeed in our work, business, or relationship. Those actively engaging in the Church are pleased when we know our ministries and apostolates bear fruits. Yet, this is different from what St. Paul means by happiness. The word he used is ‘αὐτάρκης’ (autarkes), and this word means ‘contented, sufficient.’ Joy is not possessing all we desire but being contented with what we have.

Moreover, the apostle wrote, “I know how to be abased, and I know how to abound (Phil 4:12).” He reminded us that not only do we have to know how to endure and persevere in times of hardships and trials, but also to navigate our ways in time of abundances. On previous Sundays, I have written about St. Paul’s advice in times of suffering, but St. Paul also had advice for us living in abundance. Certainly, there is nothing wrong with this enjoyment of earthly things and success, but these things also may lead us to greed and pride.

Greed. Since these earthly possessions provide us comfort and pleasure, they may trap us into inordinate attachment toward these temporary things. We become addicted to the fun they induce and want more and more of it. Then, we turn to be enslaved as we justify all means to achieve these worldly things. We cheat, we steal, and even we manipulate others. St. Paul himself warns us, “The love of money is the root of evil (1 Tim 6:10).”

Pride. Abundance may lead to another very dangerous vice, that is pride. As we gain many things through hard work, we begin to think we are solely responsible for these achievements. We think highly of ourselves and look down on others. We forget that what we have are God’s blessings and rely solely on our strength.

So what is St. Paul’s secret to true happiness? He wrote, “I can do all things in Him who strengthens me. [Phil 4:13]” Yes, the Lord strengthens us to persevere in the time of trials, but we must be “in Christ” also in the time of abundance. What does it mean? Firstly, to be in Christ in a time of abundance means we put humility to recognize that our success and possessions are primarily God’s blessings. This is a remedy against pride. Secondly, to be in Christ in a time of abundance means always considering whether our actions will please Jesus. Will stealing money be pleasing to Jesus? Will excessive spending be pleasing to Jesus? This is a remedy against greed. In short, if we want to be happy, live in Christ, live a holy life.

We can do all things, both in times of suffering and abundance, in Him who strengthens us.

Rome

Valentinus Bayuhadi Ruseno, OP

27th Sunday in Ordinary Time [A]
October 8, 2023
Matthew 21:33-43
Phil 4:6-9

At the end of his letter, St. Paul commanded the Church in Philippi to have no anxiety. His advice seems friendly and comforting, yet if we look carefully, St. Paul was not simply giving counsel but a command. “Have no anxiety!” Yet, is it possible to be free from anxiety? What is anxiety? Does it serve any purpose in our lives? And, what was St. Paul’s advice to handle anxiety?

Anxiety is a natural response to stress or a perceived threat. Anxiety triggers both psychological and physiological reactions. Anxiety causes a complex emotional state characterized by uneasiness, fear, nervousness, and even anger and excitement. Physically, anxiety may lead to palpitation, breaking into a cold sweat, muscle tension, stomachache, and many others. Anxiety itself is not harmful and can serve a good purpose. Anxiety encourages us to prepare ourselves better when facing complex and unexpected situations. Yet, often, anxiety tends to be excessive, paralyzing, and may even lead to mental disorders. Then, when our mental health has suffered because of excessive anxiety, the best course will be consulting experts like competent psychiatrists. Yet, when the level of anxiety is within the healthy range of emotions, St. Paul’s advice may greatly benefit us in moderating our anxiety. So, what are St. Paul’s counsels for us?

Firstly, St. Paul wrote, “Finally, brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely,… think about these things (Phil 4:8).” In short, St. Paul advised us to think of good things, rather than to focus on the worse possible outcomes. St. Paul recognized that the essential factor that causes and sustains anxiety is what we perceive and keep entertaining in our thoughts. The Greek word for anxiety is ‘μεριμνάω’ (- merimnao), and this word may be related to the Greek word ‘μνήμη’ (mneme), which means memory. What we keep in our memories will affect us both psychologically and physically. Amazingly, this fact is not far from modern psychiatry, which identifies that our cognitive function plays an essential role in anxiety.

Yet, it is not only about ‘thinking positive,’ but to see lives through the lens of faith. St. Paul also said that to counter excessive anxiety, we must offer our concerns to God in prayers and be grateful (see Phil 4:6). Yes, facing problems and difficulties may cause anxiety. Still, by bringing them to God in our prayers, we learn to trust that God will take care of us. More importantly, we need to learn from St. Paul. When writing this letter, he was in chains, persecuted, and facing the possibility of execution. These conditions were severe causes of heavy anxiety for Paul. Yet, Paul was thankful and even rejoicing in his conditions. Why? He knew well that even his sufferings were part of God’s providence and would be eventually beneficial for the Church (see Col 1:24; Phil 1:21). Thus, he did not drown himself in anxiety or run away by denying the faith. He courageously embraced his situations and offered his thanksgiving to God.

In conclusion, there are two things to counter excessive anxiety: think of the good things and have faith in God’s care for us.

Valentinus Bayuhadi Ruseno, OP

26th Sunday in Ordinary Time [A]
October 1, 2023
Matthew 21:28-32

From the Βiblical context, we can easily understand the meaning of the parable of two sons. The son who initially refused to obey his father but eventually changed his heart symbolizes the Jewish society’s public sinners, like the tax collectors and prostitutes. They were indeed sinners, but finally, they repented when they heard the preaching of John and Jesus. The son who initially said yes to his father but, in reality, did not go to the vineyard is representing the elders and leaders of Israel. They heard the preaching of both John and Jesus, but they refused to listen and even persecuted them.

The parable is simple and easily understood, but what is at stake is our eternal salvation. The message is clear: everyone must repent and obey God’s will. Whether the people committing grave sins or claiming themselves as faithful and religious, all have to strive for holiness. However, this parable is not only for the elders and leaders of Israel in the time of Jesus, but for us, who call Jesus Lord, go to the Church every Sunday, and even involve many ministries.

We may ask, “Is it not enough to be baptized Catholic?” Is it not good enough to attend mass every Sunday? Do our ministries have any meanings before God? Surely, these are important in our Christian life and also part of doing the will of God. Yet, the Pharisees and the Jewish elders during the time of Jesus were doing more or less the same things. They were circumcised as babies and learned how to read Torah since childhood. They went to synagogues on the Sabbath and also offered sacrifices when they were in Jerusalem. They may also be involved in many religious activities in their communities. What we do are not particularly different from the Pharisees! So, what shall we do?

Learning from the parable, the key element is doing the will of the Father and His will that we turn away from sins (or repentance) and turn ourselves to God (or holiness). Yes, we are baptized Catholic, but are we convinced that Catholic faith is a saving faith? Yes, we go to the Church every Sunday, but do we worship the true God or go to the Church to look for personal comfort and benefits? Yes, we are active in many communities and ministries, but what is the point if we become proud of ourselves and arrogant toward others who cannot serve like us? Yes, we call ourselves followers of Christ, but perhaps we are secretly clinging to sinful behaviors.

So what shall we do? Repentance can be done every moment. In Catholic tradition, we have a daily examination of conscience, and when done correctly, it helps us to be aware of our actions and motives. Secondly, spiritual readings enrich our souls. We can choose from the Bible, lessons from the saints, or the Catechism of the Catholic Church. Thirdly, we go to the confession regularly. We must not let sins pile up in our hearts and gradually dull our conscience. The sacrament of confession grants forgiveness and sharpens our sense of what is pleasing to God and what is not. Surely, there are other things we can do, but fundamentally, unless we truly repent from our hearts, we might lose our eternal salvation.

Rome

Valentinus Bayuhadi Ruseno, OP

24th Sunday in Ordinary Time [A]

September 17, 2023

Matthew 18:21-35

There are three myths about forgiveness that we often hear. Here, we try to debunk these myths and go deeper into the meanings of genuine forgiveness. 

To forgive is to forget.

This is the most repeated line about forgiveness. We are told that the best way to forgive is to forget about the events that hurt us as well as the persons who offended us. Yet, this is not forgiveness but rather a convenient escape. In fact, the more we try to forget it, the more it hurts us. Violent efforts to suppress our painful memories lead to mental and spiritual problems. True forgiveness is to face and embrace our painful memories and confront people who have hurt us. The path to forgiveness often takes months and even years to find true peace.

To forgive is for the weak people.

Nothing is far from the truth than this statement. Our natural feelings when we are wronged are anger, hatred, and bitterness; because of these feelings, our natural tendency is to take revenge or run away. The bigger the pain, the more powerful is the tendency. This is why to do the opposite (to forgive) needs an enormous force of mind and courage of will. To forgive is only for the strong. Another point is that we need to distinguish between revenge and justice. While revenge seeks to destroy our enemies by inflicting the most extensive damage possible, justice is ‘to give/receive one’s due.’ Justice seeks reparation, repentance, and reconciliation.

To forgive is stupid.

The usual imagination when we forgive is that we allow people to keep abusing us. In short, we become ‘doormat’ of others. Yet, this is not true forgiveness but cowardice. Real forgiveness starts with justice and courage. Forgiveness also includes repentance of those who harm us. Repentance may come in different forms. The best example will be the case of John Paul II and Ali Acka. The Holy Pope forgave Ali, but Ali still needed to serve his sentence in prison. People who hurt us sometimes refuse to change their behaviors, so we must raise the victim’s mentality and not allow ourselves to be abused repeatedly. 

To err is human, but to forgive is divine.

The last part is not a myth but the truth. Humanly speaking, forgiving is extremely difficult because our natural tendency is to take revenge or run away. Thus, we need the help of grace to rise above our human weakness. We remember that “God has forgiven us and that is why we forgive.” Therefore, living in grace is necessary for forgiveness. We ask for graces through our regular participation in the Eucharist and the sacrament of reconciliation. We ask the Lord also for strength in our prayers, as well as we pray for those who hurt us for their repentance. To seek support and advice from our trusted friends and capable professionals is also crucial because God may make them His instruments in helping us. 

Valentinus Bayuhadi Ruseno, OP

23rd Sunday in Ordinary Time [A]

September 10, 2023

Matthew

To correct our brothers and sisters who are not living according to the Laws of God is an act of mercy and love. In Catholic tradition, fraternal correction is essential to the seven-spiritual works of mercy. Why correcting others is considered to be an act of mercy and love? Why is it difficult to do? Here, I share my reflection on why a fraternal correction is necessary, but at the same time most challenging, as well as some tips to do this act of charity.

To correct our brothers and sisters is a work of mercy and love because we want their souls to be saved from the fire of hell and to enjoy eternal life with God. Thus, together with evangelization, which is to bring people to know and come closer to Christ, fraternal correction is considered the most excellent work of charity. Because we love them, we grieve when our brothers and sisters go astray from the Lord’s way. Thus, we show our love and remind them to return to the Lord. 

However, though correcting our brothers and sisters is noble and merciful, it is one of the most challenging things to perform. There are several reasons for this. Firstly, ignorance. We are simply ignorant of Christian basic morality. Since we do not know, we can correct others. This is a big problem because many of us do not have the full knowledge yet about the Laws of God. Yet, it is also the easiest to solve because proper instructions and catechesis will significantly help us.

 Secondly, fear. Our love is not strong enough, and fear possesses us. We are afraid to confront our brothers because we hate hurting their ‘feelings.’ Sometimes, we are afraid that we might break our amicable relationship. We do not like to have ‘enemies.’ Thus, we condone their wrongdoings by keeping quiet. Now, this is dangerous because not only will our brothers lose their souls,  but we are also losing our souls because now we become the accomplices. We commit the sin by omission.

Thirdly, relativism. The virus of relativism is a subtle yet very dangerous plague to Christianity. Christians believe in one God and one moral Law coming from Him, but relativism says the opposite: there is neither absolute truth nor universal moral standard. A relativist person will say, ‘That act may be wrong according to my standard, but it may be true according to his.’ Thus, we refuse to correct others’ sinful behaviors because we ‘respect’ their perspective. This is even more dangerous because it destroys our proper understanding of Christianity and confuses many others.

Here are some tips for fraternal correction. Firstly, we must have a solid knowledge of Catholic morality. If we are doubtful, we consult the catechism of the Catholic Church or good and capable priests near you. We must remember that fraternal correction deals primarily with sinful behaviors and false doctrines. Of course, we may correct them in other aspects of their lives. Secondly, we can start with our loved ones, those closest to us. We do it with gentleness and patience. As Jesus said, we do it first privately so as not to be seen by others, and we might become prideful. Thirdly, if our correction faces strong resistance, we read ‘Ezekiel 33’ (our first reading). Though seeing our loved ones far from God is frustrating, we must also trust God’s providence.

Valentinus Bayuhadi Ruseno, OP 

22^nd Sunday in Ordinary Time

September 3, 2023

Roman 12:1-2

Matthew 16:21-27

Any true worship in the Bible comes in the form of offering sacrifice. What is a sacrifice? Sacrifice takes place when we offer something precious to God, and in ancient societies, cattle are considered to be precious possessions. Abel offered the firstlings of his flock, their fat portions [see Gen 4:4]. After the flood, Noah built an altar, and sacrificed animals that were pleasing to the Lord [see Gen 8:20]. At the feet of Sinai, Moses slaughtered oxen as sacrifices to the Lord as the covenant between God and Israelites was established [See Exo 24:4-5]. Yet, at times, non-bloody sacrifices are also offered. Melchizedek brought bread and wine as offerings [see Gen 14:18]. The entire book of Leviticus regulates the sacrificial worship of the Israelites. 

If the Eucharist is our worship, then what do we offer as a sacrifice in the Eucharist? Surely, it is neither animals nor any earthly things. Our sacrifice in the Eucharist is Jesus [see 1 Cor 5:7]. Since Jesus is divine and sinless, He becomes the perfect sacrifice, and consequently, the Eucharist is the perfect worship. 

However, if we see part of the Eucharist carefully, we encounter a sentence that the priest utters, “pray brethren, that my sacrifice and yours, may be acceptable to God, the almighty Father.”  This is intriguing because this sentence tells us that the faithful attending the Eucharist have a different sacrifice from the priest’s offering. If the sacrifice offered by the priest is the Body and Blood of Christ, then what is the sacrifice of the people?

St. Paul helps us answer this question. In his letter to the Romans, he wrote, “I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship [Rom 12:1; second reading].” Our sacrifices are our bodies and our lives. And, we offer our lives in the Eucharist and we unite them to the sacrifice of Jesus Christ, this becomes our spiritual worship. 

Yet, Paul is also appealing that we offer not any kind of body, but holy and pleasing to the Lord. Thus, it is our duty to keep our lives from sins and things that are unpleasant to God. We cannot say that it is enough to believe in Christ, but we are not obeying His laws. We cannot claim that it is enough to go to the Church every Sunday but do evil on the other days. Every day is an opportunity to make our lives pleasing to the Lord.

Lastly, we need to remember that suffering is also part of our lives. Thus, if we endure unavoidable sufferings with patience, this too can be part of our living sacrifice that is pleasing to God. In the Eucharist, our lives and our sufferings are offered as our living sacrifice and since it is pleasing to God, our lives transformed into blessings. Now, we know why God allows suffering in our lives. This is why Jesus rebuked vehemently Peter for preventing Him from bearing the cross and dying. In Christ, eventually, sufferings may even become blessings.

Valentinus Bayuhadi Ruseno, OP