Tag: Faith

Transfiguration and the Tent

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2nd Sunday of Lent [C]

March 16, 2025

Luke 9:28b-36

The second Sunday of Lent presents the story of the Transfiguration, where Jesus is described as shining, literally becoming light itself. Two of the greatest figures from the Old Testament, Moses and Elijah, appeared and conversed with Jesus. Then, Peter made an interesting offer to Jesus: a tent. But why did Peter suddenly offer a tent?

The obvious reason might be that Jesus and His disciples had planned to pray, and they may have needed to stay on the mountain for a longer period. It’s possible that Jesus had instructed the three disciples to bring tents. Therefore, Peter’s offer should not surprise us, as they were likely already prepared with tents. The only difference is that the tents were now meant for Moses and Elijah, rather than for the disciples. But is there a deeper meaning to this offer beyond simply extending their stay on the mountain?

A tent is a temporary and portable dwelling, typically used when traveling. In ancient times, people travelled for various reasons, including trade, military campaigns, and pilgrimages. During these journeys, they did not have buses, cars, or airplanes. Land travel was mostly done on foot, and travellers often needed to rest, especially when far from nearby towns or villages. In such circumstances, tents were a necessity.

In the Old Testament, the Israelites journeyed from Egypt to Canaan and spent approximately forty years in the desert, living most of their lives in tents. However, among all the tents of Israel, there was one special tent at the center of the encampment: the tent where the Lord dwelt among His people. This was traditionally called the “Tabernacle.” The word “tabernacle” itself comes from Latin, meaning “tent,” and in Hebrew, the tent of the Lord is called מִשְׁכָּן  (miškān), which literally means “dwelling place” and is derived from the root שָׁכַן  (šākan), meaning “to dwell.” From this root, we get the word Shekinah (שְׁכִינָה), meaning “the Dwelling”—God’s presence among His people. God chose to dwell in the tent so that He could walk among His people, and the Israelites could come close to their God.

Now, returning to the Gospel, it seems that Jesus declined Peter’s offer of a tent, but in reality, He only postponed it. Jesus knew that one day, He would indeed dwell in a tent among His people. In the Catholic Church, the Lord walks with His people until the end of time as He is present in the Eucharist. We also have a “tent,” the Tabernacle, where the risen and transfigured Lord makes His temporary dwelling among us, allowing us to visit and be close to Him. However, we understand that this tent is only a temporary dwelling; His true dwelling is in heaven.

We must also remember that we are pilgrims in this world, pitching our tents here temporarily. We may have beautiful and spacious tents, but they are still just tents. Our stay here on earth is temporary, and we must not treat this temporary dwelling as our final, permanent home. Our true home is with the Lord in heaven.

Rome

Valentinus Bayuhadi Ruseno, OP

Guide Questions:

Do we realize that we are just pilgrims on this earth? How do we prepare ourselves to reach our true home? Do we visit the Lord in His tent? How do we receive the Lord into our “tents”?

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.

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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?

Love and Power

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7th Sunday in Ordinary Time [C]

February 23, 2025

Luke 6:27-38

Jesus teaches us to “love our enemies,” but what does this mean? Does it mean we must endure their evil deeds without fighting back? Does it mean we must always give in to their demands? Does it mean we should forget what they do to us? Thankfully, the Church provides us with an answer through our first reading: the story of David and Saul.

Saul, the first king of Israel, initially supported David as one of his commanders, especially after David defeated Goliath. However, as time passed and after various wars, David became more successful than Saul and even gained greater fame. Feeling threatened by David’s growing popularity, Saul declared him his enemy and sought to kill him. David was forced to flee, and with his supporters, he waged guerrilla warfare against Saul. One day, when Saul and his army were in pursuit of David, they camped for the night. David noticed Saul’s camp nearby, and when the guards were asleep, David quietly entered Saul’s tent and had the opportunity to kill him. David’s companion even urged him to take action, knowing that Saul had caused much suffering for him and his men. Moreover, if Saul were killed, David could claim the throne and become the new king of Israel. Yet, David refused to kill Saul, recognizing that Saul was still God’s anointed king. He knew it would be cowardly to deal the final blow. Ultimately, God blessed David for showing mercy to his enemy, Saul.

The story of David and Saul illustrates how we can love our enemies. To love does not simply mean to like someone, but rather to choose to do good to them. Yes, we may feel hatred toward our enemies, but we can still decide to love them by not harming them. From David’s story, we also learn that loving our enemies presupposes that we have power over them. In David’s case, he had the power to end Saul’s life. To love someone, including our enemy, requires power.

This truth about love and power is crucial. It is not true love if we merely condone the wrongdoing of our enemies because we lack the power to defend ourselves. I often tell spouses who are victims of domestic abuse that simply giving in to the demands of an abusive partner is not true love, but a misunderstanding of Jesus’ commandment to love our enemies.

Loving others, even our enemies, is for the strong and powerful. Only through the exercise of power and authority can we do something that is genuinely good. Without power, we may deceive ourselves into thinking that we love our enemies, when in reality, we are just giving in to their wrongdoing.

Rome

Valentinus Bayuhadi Ruseno, OP

Guide questions:

How do we understand Jesus’ commandment to love our enemies? Who are our enemies? Are we willing to love our enemies? How can we love our enemies? Are we sure that we love our enemies, or are we simply giving in to their wrongdoings?

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.

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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?

Jesus and Mary, our Wedding Guests

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Second Sunday in Ordinary Time [C}

January 19, 2025

John 2:1-12

In every wedding, we naturally expect the bridegroom and bride to take center stage. After all, it is their marriage—their happiest moment. However, the story of the wedding at Cana in Galilee offers us a different perspective, one that is often overlooked. What is it?

The wedding at Cana is not primarily about the bride and groom. Surprisingly, their names are never mentioned, and they barely feature in the story. The only time the bridegroom is mentioned is when he is praised for providing an abundant supply of high-quality wine. Instead, this Gospel account focuses on Jesus and His interaction with Mary, His mother. It reveals a deeper truth about Christian marriages that transcends the visible celebration.

The story begins with an introduction: Jesus’ mother, Jesus Himself, and His disciples are invited to the wedding. This detail carries profound significance. Whom do we invite to our wedding? Too often, we focus only on ourselves—preparing the venue, planning ceremonies and programs, selecting food, and choosing the perfect wedding attire. We become preoccupied with pleasing relatives, friends, and guests. But do we make it a priority to invite Jesus and His mother to our wedding?

Many of us might respond, “Yes! We invite Jesus to our wedding because it takes place in the Church!” Yet, is Jesus truly present in our hearts? For some, the wedding is held in a church simply because we happen to be Catholic. Others choose a church wedding for its beauty or prestige. Many attend pre-marriage catechetical courses merely out of obligation, complying with diocesan requirements to secure a church wedding. But how many of us make a conscious and heartfelt effort to truly invite Jesus to our wedding? Do we spiritually prepare for the sacrament through retreats or confession? Do we ask for His grace and guidance as we embark on this sacred journey?

The story of the wedding at Cana also highlights Mary’s unique role. She notices the wine is running out and alerts Jesus to the problem. After a brief exchange, she instructs the servants: “Do whatever He tells you.” This leads to Jesus performing His first miracle. These events reveal Mary’s deep involvement in the wedding. She is not just an ordinary guest; she has access to the inner workings of the household and is aware of the practical needs, such as the shortage of wine. Instead of informing the bridegroom or his family, she turns to Jesus. Out of love for His mother, Jesus uses the simple resources available—water—and transforms them into the finest wine.

This truth is both profound and beautiful. If we want the “best wine” in our marriage, it is essential not only to invite Jesus and Mary to our wedding day but to welcome them into our “kitchen,” and to allow them to be involved in everyday moments of our lives. The Gospel reminds us that the best wine comes from ordinary water. In the same way, the greatest blessings in marriage often arise from simple, unseen acts of love for our spouse and children.

Rome

Valentinus Bayuhadi Ruseno, OP

Reflection Questions

Have we truly invited Jesus and Mary into our marriage, family, and daily lives? Do we recognize Jesus working miracles in our marriages? Have we entrusted our marriage and family to the care of Mary?

What is Baptism?

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The Baptism of the Lord [C]

January 12, 2025

Luke 3:15–16, 21–22

Jesus began His public ministry after being baptized by John the Baptist. Similarly, we start our new lives as God’s children and begin following Jesus on His path of the cross through baptism. But what exactly is baptism, and why is it associated with the beginning of something so important?

Jewish Ritual Purity

The Greek word “βαπτίζειν” (baptizein) originally means “to dip into water” or “to wash with water.” In the Old Testament, particularly in the Septuagint (the Greek translation of the Old Testament), βαπτίζειν refers to the rite of purification (e.g., Judith 12:7). What is this rite of purification in the Old Testament? To understand it, we need to recognize that ancient Israel adhered to the concept of ritual purity or cleanliness.

Although not strictly moral in nature, the purity laws were integral to the Torah. These laws determined whether a Jew was ritually clean or unclean. When Jews were considered “pure,” they could enter holy places like the Temple in Jerusalem to offer sacrifices. Offering sacrifices enabled them to worship the Lord God and receive blessings, such as the forgiveness of sins and communion with God and fellow believers.

A Jew could become impure through physical contact with various things, such as: dead bodies, bodily discharges (e.g., menstrual blood, male semen), certain animals (e.g., pigs, camels, or specific insects), and skin diseases. If they became impure, they needed to perform a ritual cleansing, typically by washing with water (βαπτίζειν). Thus, the purity laws ensured that they approached the holy place worthily.

John’s Baptism

John the Baptist introduced a significant shift. His baptism was no longer a ritual of purification but a symbolic gesture of repentance. For John, what mattered was not being ritually clean but living morally upright lives before the Lord. Thus, it was meaningless to undergo ritual cleansing while continuing to live in sin.

John told his followers that he baptized with water as a symbol of repentance, but someone greater than him would come to baptize with the Holy Spirit and fire. What does it mean to be baptized “in the Holy Spirit and fire”? Throughout Church history, this phrase has been interpreted in various ways: St. John Chrysostom taught that Jesus’ baptism refers to Pentecost, where the Holy Spirit descended like fire and filled Jesus’ disciples with various graces. Origen, on the other hand, argued that baptism in the Holy Spirit is for those who believe and repent, while baptism in fire is for those who refuse to believe and repent.

The Church’s Teaching on Baptism

Although interpretations differ, it is important to receive Jesus’ baptism, and Jesus baptizes us through His body, the Church. Thus, sacramental baptism performed by the Church, comes from Jesus and is essential for salvation (1 Peter 3:21). It imparts sanctifying grace upon the soul (2 Peter 1:4) and transforms us, empowering us to live as children of God. Unlike John’s baptism, which was an external sign of repentance, Jesus’ baptism—administered through His Church—truly transforms our souls and enables us to live worthily in God’s grace.

Addendum: Does Baptism Always Mean Full Immersion?

The word βαπτίζειν in the Bible does not always imply full-body immersion. For instance, in Mark 7:4–8, βαπτίζειν is used to describe ritual washing of specific body parts, such as hands, or even the washing of utensils. The Catholic Church teaches that baptism is valid whether performed by full immersion or by pouring water on the head (Catechism of the Catholic Church 1239–1240).

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Valentinus Bayuhadi Ruseno, OP

Reflection and Guide Questions

Have you received Jesus’ baptism performed through His Church? Do you encourage your family members, relatives, and friends to be baptized? Are you aware of the extraordinary graces we receive through baptism? Do you live out the spirit of your baptism in daily life?

The Tale of Two Mothers

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4th Sunday of Advent [C]

December 22, 2024

Luke 1:39-45

Mary and Elizabeth are two of the most powerful women in the Bible. Yet, their power does not stem from physical strength. Mary is a young and tender woman, while Elizabeth is elderly. Their immense strength lies in their unwavering commitment to follow the will of God. But what is God’s will for these remarkable women? They are called to be mothers.

Motherhood is often seen as a natural progression in a woman’s life. After marriage, it is generally expected that a woman will bear children. The female body undergoes incredible transformations to create a nurturing environment for a growing baby. These physiological changes are not only numerous but also gradual, adapting to the baby’s needs during pregnancy. The activities of the heart, lungs, kidneys, and other organs increase significantly to support both mother and child. Additionally, the body produces new hormones that affect various organs, metabolism, and psychological states. Even after giving birth, the mother’s body doesn’t immediately return to its pre-pregnancy state; instead, it continues to transform to support the newborn. For example, the body produces breast milk, carefully adjusted in quantity and nutrients to meet the baby’s needs.

Despite the marvel of these processes, the pregnancy has taken place to billions of women and this has led some to view it as merely a biological or mechanical function necessary for the survival of the species. Some people reduce the female body to a mere reproductive tool or see pregnancy as nothing more than a temporary vessel for the baby. This mechanical perspective on the body and the mother-child relationship has driven some to make extreme decisions, including terminating pregnancies. The reasons for such decisions are varied—fears of overpopulation, concerns about increasing carbon emissions, economic challenges, or simply the perceived inconvenience of having children.

This is where Mary and Elizabeth stands as our examples. Both women recognized that their pregnancies were not just biological processes. They understood the risks involved in their unique situations. Mary, though betrothed to Joseph, was pregnant without any involvement of a man. She risked being accused of adultery, a crime punishable by stoning under the law (Deuteronomy 22:22-24). Elizabeth, on the other hand, faced the physical dangers of pregnancy in old age, which could have jeopardized her life. Despite these risks, both women embraced their roles as mothers. Why? Because they believed that motherhood was God’s will for them—a holy vocation. They trusted that the God who called them to this sacred mission would also sustain and provide for them.

Holiness is the key to true happiness. This is why the meeting between Mary and Elizabeth is marked by joy rather than fear or anxiety. In today’s world, where having children is often viewed as a burden rather than a blessing, an act of faith, or a source of joy, Mary and Elizabeth serve as beacons of hope. Their courage and faith inspire us to see motherhood as a divine calling and a profound source of happiness.

Rome

Valentinus Bayuhadi Ruseno, OP

Questions for Reflection:

  1. How do we perceive pregnancy? Is it merely a biological process, a socio-cultural event, an economic burden, or a divine calling to holiness?
  2. For mothers: How do you view your children? How do you nurture them and guide them in their journey through life?
  3. For men: What roles do you play in supporting pregnant mothers or mothers caring for their babies?

Rejoice, But Why?

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3rd Sunday of Advent [B]

December 15, 2024

Luke 3:10-18

We are now in the third Sunday of Advent, also known as the Gaudete Sunday. “Gaudete” is a Latin word meaning “Rejoice!” This name comes from the introit or the opening antiphon of the Mass, taken from Phil 4:4-5, “Rejoice in the Lord always; again I will say, Rejoice. Let your gentleness be known to everyone. The Lord is at hand!” Yet, why should we rejoice in this season of Advent?

The coming of the Lord is, at its heart, a cause for great joy. On the first Sunday of Advent, we heard about the terrifying events surrounding the second coming of Jesus at the end of time, “the powers of heaven will be shaken (Luk 21:26).” Yet, this fear is only those who do not love Jesus, those who are afraid of His judgment. For those who love Jesus and live according to His commandments, His coming is a reason to rejoice, for we are confident that we will be with Him.

But why do we experience profound joy when we are with Jesus? Think about our relationship with those we love. When we love someone, we desire to be close and share time together. This bond brings us joy and peace. When we love our children, we desire to be together with them and spend time with them. The experience brings joy in our hearts. It is the same with Jesus. If we truly love Jesus, we long to be united with Him, and when we embrace Jesus, we receive the joy that our hearts desire. The more deeply we love Jesus, the deeper the joy we experience when He comes.

However, the opposite is also true. If we do not love Jesus as we should, or even we hate Jesus, then we will not rejoice at His coming. Instead, we fear His coming. But what does it mean to “hate” Jesus? It can be more subtle than we think.

  • Forsaking Jesus: We “hate” Jesus when we abandon Him or no longer trust in Him.
  • Loving other things more: We “hate” Jesus also when we prioritize other things like wealth, popularity, and pleasures more than Jesus.
  • Excessive self-love: Perhaps, most subtly, we “hate” Jesus when we love ourselves excessively and inordinately. The center of our lives is nothing but ourselves, in other words, being narcissistic. We need to be very careful with this inordinate love for ourselves because we may not be conscious about it. We are always going to the Church or active in many parish’s organizations, but the real motivation is that we can be seen by others as pious man or woman.

We rejoice because we love Jesus. Jesus understands how painful it is to be far from one we love dearly. Thus, He comes to us through His Word and in the Eucharist. While this is not a perfect union, it is enough for us to rejoice in the Lord.

Questions for reflection:

Do we love Jesus above all else? How do we love Jesus in our context as parents, spouses, children, professional, or students? What do we love ourselves more than Jesus? Do we teach other to love Jesus?

Why John the Baptist?

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Second Sunday of Advent [C]

December 8, 2024

Luke 3:1-6

On the second Sunday of Advent, the Church presents St. John the Baptist as a model for preparing the way for Jesus. But why is John always chosen as the example? The answer lies in the fact that John is one of the most significant figures in the Bible, exemplifying how we should prepare for the coming of Christ. Especially in the Gospel of Luke, we see that John precedes Jesus and prepares His way in three important stages. So, what are these three stages?

1) Through John’s Birth. John was the son of Zechariah, a priest, and Elizabeth. Since Elizabeth and Mary of Nazareth were relatives, this makes John and Jesus family. In Luke’s account, John’s birth is portrayed as an answer to his parents’ prayers. His birth is a miracle, as it occurred when Zechariah and Elizabeth were old and considered barren. This miraculous birth prefigures an even greater one—the birth of Jesus. While John was conceived despite his parents’ old age, Jesus was conceived without the involvement of any man. John’s birth fulfils God’s promises in the Old Testament (such as to Abraham and Sarah, Gen 17-18; Elkanah and Hannah, 1 Sam 1:1-20), while the birth of Jesus inaugurates the New Testament era.

2) Through John’s Preaching. Today’s Gospel speaks of John preaching a baptism of repentance for the forgiveness of sins (Luke 3:3). This fulfills the prophecy of Isaiah, which foretold that a great prophet would prepare the way for the Lord (Isaiah 40:3). John teaches that the best way to prepare for the coming of the Lord is through repentance. Without repentance, our Advent and Christmas celebrations will be shallow. There’s little meaning in decorating our homes or enjoying festive meals with loved ones if we do not first seek to reform our lives.

3) Through John’s Death. John’s death comes at the hands of Herod’s executioners. He had condemned Herod, the ruler of Galilee, for living in sin—taking his brother’s wife and divorcing his own wife. This angered Herod and his wife. When the opportunity arose, Herod, to please his wife, ordered John’s execution (Luke 9:7-9; Mark 6:14-29; Matthew 14:1-12). John was beheaded because he faithfully preached the truth, calling for repentance. Jesus, too, would eventually be crucified for preaching the truth of the Gospel and calling the Jewish leaders in Jerusalem to repentance. The lesson is not just about how John died, but about how he lived—faithfully preaching the truth, even at the cost of his life. We are also invited not only to reform our own lives but to encourage others to repent, even in the face of rejection.

John is Jesus’ predecessor—in his birth, his preaching, and his death. Through his entire life, John prepared the way for Jesus. This is why John is one of the best models in the Bible for us to follow during this season of Advent.

Rome

Valentinus Bayuhadi Ruseno, OP

Reflection Questions:

  • Inspired by John the Baptist, how will you prepare yourself this Advent?
  • What lessons can you draw from John’s example?
  • Like John, are you willing to invite your family, relatives, and friends to repentance and help bring them closer to Jesus?

Advent: Are We Ready?

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1st Sunday of Advent [C]

December 1, 2024

Luke 21:25–28, 34–36

The first Sunday of Advent marks the beginning of the new liturgical year of the Church. Advent, which means “the arrival,” is a time to prepare for the coming of Christ, both His first coming in Bethlehem, over 2000 years ago, and His second coming at the end of time. Basically, through this season, the Church teaches us to wait. Yet, how do we prepare ourselves to wait for Christ?

There are three key steps in this preparation:

First. Knowing who is coming. The most basic thing to prepare the arrival of someone is to know who they are. The preparation we make to welcome a close friend into our home is vastly different from the preparation to welcome a country’s president. The person coming will dictate overall planning, the resources needed, and the level of effort involved. The more important the person, the greater resources we commit. Advent reminds us that the one who is coming is Jesus! If Jesus is God, then all our lives, time, strength, and hearts are devoted to welcome Him.

Second. Knowing the reason of the coming. The nature of our preparations also depends on the reason of the visit. If a friend comes to borrow a book, we simply make the book available. But if a relative from another town is visiting for several days, we prepare the space for her stay, buy or cook necessary food, and ensure everything she may need. Advent teaches us that Jesus comes at the end of time to bring final judgement. He will be just both to the righteous and the wicked. Surely, we do not want to be numbered among evil-doers. So, our preparation is to become a righteous by faithfully doing what is pleasing to Him.

Third. Knowing the time of the coming. The timing of arrival also shapes our preparations. A mother who knows the expected date of her child’s birth can plan accordingly. Parents who are expecting the arrival of their daughter after study abroad, will go to the airport ahead of time, and perhaps bringing small, lovely gifts. However, Advent tells us a different story. While the Bible assures us that Jesus surely will come, it also makes clear that we are not to know when Jesus comes. Therefore, we must live as though Jesus is coming at any moment. Every second of our lives is an opportunity to make ourselves ready to stand before Him.

Advent season is rightly called as the time of expectation. Through this season, the Church teaches us how to expect Jesus’ coming in our lives.

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Valentinus Bayuhadi Ruseno, OP

One crucial element in our preparation is the Eucharist. The Mass is often referred to as “Jesus’ third coming”.  Jesus is present sacramentally, and the way we approach the Mass is most likely how we will face Jesus in the final judgement. Do we receive Jesus worthily in the Eucharist? What kind spiritual preparation we do before we go the mass? Do we approach Jesus in the Eucharist with eagerness and devotion or do we feel lazy and uninspired?