Tag: god

Jesus our High Priest

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29th Sunday in Ordinary Time [B]

October 20, 2024

Heb 4:14-16

The letter to the Hebrews calls Jesus our high priest. As Catholics, we are not foreign to the word ‘priest’ since they are our liturgy or worship leaders. Yet, the author of the letter to the Hebrews does not call Jesus just as another priest but as the high priest. Why does the author of this letter address Jesus as this title? What makes a high priest different from other priests? What is it for us?

Firstly, we need to clarify the word’ priest.’ While it is true that a priest is appointed to oversee worship, he has one specific responsibility that only he can execute. In the Bible and many ancient civilizations, the most essential part of ritual worship is the sacrifice. Commonly, the sacrifice consists of offering something precious to God. In ancient agrarian societies, animals like lambs and crop yields like wheat grains may serve as sacrificial offerings. In the case of animal sacrifice, the ritual begins with the people handing the animal to the priest, and then the priest will slaughter the animal by separating the blood and the body. After this, the priest brings the animal to the altar to be burned as a symbol that God has accepted the sacrifice. In this sense, a priest serves as a mediator between God and the people.

The leader among the priests is called ‘high priest.’ The Hebrew word for high priest is כֹּהֵן גָּדוֹל, kohen gadol, literally means “great priest.” In Greek, the high priest is ἀρχιερεύς, archiereus, and it can be translated as “the first priest.” Obviously, the high priest has to lead the other priests and manage the entire worship system. Yet, his fundamental function is to be the primary mediator between God and the people. Thus, only he can officiate the most solemn worship. In the Bible, only the high priest can offer the holy sacrifice on the day of atonement (Yom Kippur) and enter the holy of holies to atone for the nation’s sins (see Lev 16).

With this biblical background, we can better understand why the author of the letter to the Hebrews calls Jesus our high priest. Jesus is the supreme mediator between God the Father and us. Moreover, Jesus is far more perfect than other high priests because He is divine. Yet, Jesus is also fully human, experiencing all sufferings and various human problems and weaknesses. Because of this, He knows precisely our struggles and failures. But, most of all, our high priest also becomes the perfect sacrifice to Father as He offers Himself on the cross. Then, when we approach Jesus in humility, we can be hopeful that Jesus will accept us because He knows us, and finally, He will bring us to the Father and may receive mercy.

Questions for reflection:

How do we look at our priests in our parish/church? Do we recognize them as people who bring us closer to God? Do we know that the Eucharist is a sacrifice of Jesus Christ and, thus, our true worship of God? What sacrifice do we bring to the Eucharist? What makes us unable to approach Jesus? Shame, fear, anger, disappointment, resentment, inadequacy?

Consecrated Life

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28thSunday in Ordinary Time [B]

October 13, 2024

Mark 10:17-30

The Church understands the story of Jesus and the rich man as one of the biblical foundations of vocation to consecrated life. Yet, what is consecrated life? How does this story become an inspiration for us?

The consecrated life is a radical way of life to follow Jesus. In our present time, we quickly recognize these men and women as people who wear religious habits, remain celibate (unmarried), and live inside communities like monasteries or convents. The word ‘consecrate’ here means to be separated or set aside for a particular purpose. The men and women are consecrated because they are ‘separated’ to love God more radically. But why do they have to live this kind of life? To answer this, we need to look closely at the story of Jesus and the rich man.

A man recognized that something fundamental was lacking in his life. When Jesus was coming, his heart knew that Jesus knew the answer. He rushed to Jesus and asked Him how to inherit eternal life. Jesus pointed out the commandments, especially those related to the love of neighbors (do not kill, do not steal, do not bear false witness, and honor your parents). Immediately, the man told Jesus he had been faithful to these laws. Jesus, then, looked at him intently and loved him for his courage to approach Him. Jesus knew that man had never broken the commandments, but he had also not fulfilled the first and most important commandment, “You shall love the Lord your God with all your heart and with all your soul and with all your might (Deu 6:5).”

However, Jesus did not just say this truth plainly but rather reformulated it into something more concrete and radical: “You shall love Me (Jesus) with all your heart, with all your soul, and with all your might!”  This call is radical because it required the man to abandon all that he had and walk with Jesus on His way to the cross. It is radical because Jesus’ invitation goes against the prevalent understanding of that time that to be rich is a sign of God’s blessing (see Deut 28:1–14; Prov 10:22). This is radical because all our time, energy, attention, indeed our lives, are for Jesus.

This man never killed or stole, perhaps went to synagogue every Sabbath, and occasionally went to Jerusalem to offer sacrifices at the Temple. But, deep inside, he was called to love God totally. Yet, when Jesus offered him the opportunity, he shied away because he had many possessions. Will this man be condemned? Indeed, he will not be punished and will remain the inheritor of eternal life. But he also cannot fulfill his deepest desire to love God radically.

In the present time, this radical following of Jesus manifests in men and women who totally give themselves to Jesus and the Church. These men and women do not get married, so their time may be devoted to prayers and service. They work or receive money not to be rich but simply to support their lives and ministry. Finally, they freely give up their freedom to love God and His people. Yet, the Church understands this vocation is not for everyone.

Rome

Valentinus Bayuhadi Ruseno, OP

Questions for reflections:

Do we love God totally and radically? Do we love God first, or do we love ourselves first? What hinders us from loving God? Money, wealth, professions, fame, hobby, or other things? Are we called into the consecrated life? Are we ready to answer yes to Jesus’ calling?

Sin and God’s Love

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26th Sunday in Ordinary Time

September 29, 2024

Mark 9:38-48

Some people do not talk about sin. Some think that sins are no longer relevant in the modern world. The concept is a restriction on human freedom and creativity. Others see it as the Church’s invention to control its faithful, primarily through fear. Those who sin will be punished in hell! Others perceive that to talk about sin is incompatible with God, which is love. For some priests and preachers, the topic even becomes taboo to preach. Yet, this is all a misunderstanding. The proper understanding of sin will bring us a full appreciation of God’s love. Then how must we understand the concept of sin?

Firstly, the basic understanding of sin is a violation of God’s law, and God made His laws not to limit our freedom but rather the opposite. They are to protect us from harm, danger, and disasters. Every violation of God’s law brings catastrophic consequences. It destroys ourselves, others, and the world. Abortion kills innocent babies, destroys the holy vocation of motherhood, and treats sacred women’s bodies as mere tools. Masturbation seems less of a problem since it is something ‘personal’. But masturbation leads to mental health problems as we carve more and more dopamine (pleasure hormone) to satisfy us. Again, this causes us to see other people as mere tools to give us pleasure. By following God’s laws, we are not only avoiding harm in our lives but also walking on the path of happiness.

Secondly, sin is the contradiction of God’s love. God is love, and He loves us beyond our imagination. As divine Lover, He wills the best things happen to us, and He wills us to be united with Him as the only one who can satisfy our infinite desire. However, true love does not coerce and gives freedom to choose and love Him. Robots can obey all our orders, but there is no love since robots do not have freedom. A Labrador can abide by us and give us affectionate dog hugs, but this is not true love but a dog’s instinct to cling to his owner for survival. We have that true freedom. Unfortunately, we abuse our freedom to choose something much lesser than God and, thus, violate His laws. Therefore, sin is a radical choice to turn away from God. Hell is not God’s punishment but rather our decision to be separated from God, our true happiness.

Therefore, reading the Gospel, we immediately recognize that if there is one thing that Jesus hated the most, it is sin. He knows well what sin is and what it does to us humans. Adam and Eve sinned, and they brought the entire human race into a spiral of madness and despair. Jesus came to this world to get forgiveness of sin and to show God’s love on the cross so that we may be moved into repentance. Jesus loves sinners and not their sins in the sense that He wills them to embrace God’s forgiveness.

Therefore, preaching about sin and repentance and praying for sinners participates in Jesus’ mission and God’s love. But if we shy away from preaching repentance and even promote a fallacious concept of sin, we may deserve to be ‘thrown into the sea with miles stone’.

Surabaya

Valentinus Bayuhadi Ruseno, OP

Questions for reflection:

How do we understand the concept of sin? Do we speak about sins and repentance, or do we try to avoid it? Do we continue to evaluate and correct ourselves? Do we visit the sacrament of confession often? Do we invite others to reflect God’s love and repentance?

The True Greatness

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25th Sunday in Ordinary Time [B]

September 22, 2024

Mark 9:30-37

The question of greatness is a major preoccupation of the disciples and many of us. What does it mean to be great? What is real greatness? What makes us great? Does Jesus teach us to pursue greatness, or does He shun it?

The disciples were arguing among themselves, ‘Who is the greatest?’ And this question was not coming out of the void but instead occasioned by Jesus’ revelation of His identity. In an earlier chapter, Jesus announced to His disciples that He is indeed the Christ, the Messiah expected by the Israelites. However, Jesus clarified further that this Christ must endure rejection, passion, and death. Unfortunately, the disciples did not understand the truth and persisted in their old beliefs. They thought Jesus was a Messiah like King David, who would lead Israel to victory against the enemies. The Messiah must not only free Israel from Roman oppression but also bring economic prosperity, religious freedom and renewal. To think a messiah would suffer and be defeated was incomprehensible and unacceptable.

Yet, Jesus seized the opportunity to teach about the true meaning of greatness. Jesus did not oppose the idea of greatness or having authority or power. Instead, Jesus clarified that to achieve true greatness, one must use his power and authority to serve and be the last. But what does it mean to serve? Is it enough to join and involve ourselves in charity programs or apostolates? Does serving mean giving donations to the poor or the Church?

After Jesus taught the disciples about true greatness, He did something extraordinary. He placed a little child amid His disciples and blessed the child. He said, “Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the One who sent me.” From here, we can conclude that to become great is to receive a little child in the name of Jesus. Then, where do we receive a child in the name of Jesus? The answer is in the family.

To become a parent, a father, and a mother is a call of true greatness. Accepting little and weak children in joy, raising them in faith, and finally offering them to the Lord require life-long sacrifice. This practically turns us into humble servants. This greatness does not make us famous, materially wealthy, politically powerful, or physically beautiful. In fact, we become the opposite! But this allows us to receive Jesus and the Father in our lives. Jesus seems to foresee a future where little children are rejected and even murdered.

Finally, true greatness is not here on earth but there in heaven. No wonder that in the Catholic tradition, the greatest saints in heaven are Mary, the mother of Jesus, and Joseph, Jesus’ foster father. Both Mary and Joseph accepted the little baby Jesus in their lives and raised Him in love and joy. They became the prime examples of true greatness.

Manila

Valentinus Bayuhadi Ruseno, OP

Questions for reflections:

How do we understand true greatness? Do we strive to be great? Do we serve others? How? Do we also make sacrifices for others? How? Do we recognize parenthood as a call to greatness? For parents, how do we accept and love our children? What sacrifices do we make for our children? Are we aware that we must bring our children to God? For those who are not married, how do we accept and love little children in our lives?

Beyond Track Records

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19th Sunday in Ordinary Time [B]

August 11, 2024

John 6:41-51

One of the ways to evaluate somebody is by looking at their track records. These records can be positive like their academic achievements, acquired skills, or excellent work experiences, but it can be also negative likes poor performances or engaged in unethical behaviour. Judging someone by their track records are natural and legitimate, but when we treat these tract records as the absolute measure, we may destroy somebody else’s life and future. This what

The reason why many Jews rejected Jesus was not only because His claim that He was the bread of life was outrageous, but also because He was a son of poor carpenter. Certainly, many were struggling with the truth of consuming Jesus’ flesh, some Jews recognized Jesus’ family background and came to believe that it was impossible for a poor carpenter from insignificant village Nazareth to tell the truth.  

However, it is only half of the story. Before Jesus made any stunning claim, Jesus proved Himself to be credible as He performed an extraordinary miracle, feeding more than five thousand people. Yet, some people readily forget that sign because they were not able to abandon their prejudices and surpass their religious preconceptions. Thus, they judged Jesus as either liar or lunatic.

While it is true that track records can speak volumes, it does not mean that a person cannot change. If someone is poor economically, does not mean that he will stay poor forever. We have a lot of stories of billionaires who started from zero, even below zero. J.K. Rowling, Jan Koum, and Steve Jobs to mention few. This truth is even more evident in the life of faith. Sinners and even Christ’s enemies that were touched by the grace and love of God transformed into saints. We have St. Paul who used to persecute early Christians, St. Augustine who used to live sins, and Bl. Bartolo Longo who used to be a satanic priest.

This gives us an important lesson that there is nothing impossible for God, and for those who are open to the grace and love of God. When we deal with difficult persons in our families or communities, do we immediately judge them to be hopeless case, or do we exert more effort to help, listen or at least to pray for them? When we see someone fall into sins, do we condemn them or do we spend more time to correct them, or at least pray for their conversion? When we see ourselves as unworthy of God, do we succumb into despair, or do we pray harder and beg for God’s mercy?

Surabaya

Valentinus Bayuhadi Ruseno, OP

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Jesus, Our Peace

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16th Sunday in Ordinary Time [B]

July 21, 2024

Eph 2:13-18

In his letter to the Ephesians, St. Paul called Jesus ‘He is our peace.’ Yet, why did St. Paul apply this strange title to Jesus? What does it really mean? And, how does this title affect our faith?

To understand Paul, we have to understand also the Old Testament. Afterall, Paul was a member of Pharisees, and thus, not only a zelous but also learned Jew. When St. Paul called Jesus as ‘peace’, he referred to the peace offering of the Jerusalem Temple. The peace offering (in Hebrew, Shalom) is one of sacrifices instructed by the Lord to the Israelites through Moses (see Lev 3). The peace offerings together with other with other sacrifices continued being offered in the time of Jesus and Paul. The ritual sacrifices ceased when the Romans burned down the Temple of Jerusalem in 70 AD, around two decades after Paul’s martyrdom.

As its name suggests, the purpose of this sacrifice is the reconciliation between the Lord, the God of Israel, and the Israelites who have offended the Lord. However, unlike other sacrifices that emphasize on satisfactions of sins and transgressions, like sin offering (chatat) and guilt offering (asham), the peace offering focuses on the result of God’s forgiveness, that is peace. When man offends God because of his sins, man becomes far from God, like an stranger and even enemy. There is enmity between God and man because of sin. There is no peace. However, when the man is forgiven, and his sins are removed, his friendship with God is restored, and there is peace between God and men. This peace causes joy and thanksgiving. The peace offering symbolizes the joy of forgiveness, the thanksgiving of peace achieved.

When St. Paul called Jesus as ‘our peace,’ St. Paul recognized Jesus offered Himself as the peace offering in the cross. Jesus did not only remove our sins, but also reconciled us to the Father. Jesus is the peace because He broke our enmity with God, and brought us back to God in friendship. Only in Jesus, we are at peace with God.

However, peace offering is also a special kind of sacrifice because it is not burnt totally (unlike holocaust sacrifice) but rather being shared also with the priest and the offerers. The fatty parts is burnt because it is for the Lord, some other parts of the animal are for the priests to consume and other parts are for those who offer the sacrifice. Thus, the peace sacrifice is like a meal shared by everyone. The sacrifice becomes the symbol of peace because only people who are at peace with each other can share the same table and food.

However, what is even more remarkable is the Catholic Church has this peace offering. Indeed, our peace offering is the Eucharist. In the Eucharist, Jesus is offered to the God the Father, and then, consumed not only by the priest, but also the faithful who participate in the celebration. Jesus Christ is truly our peace because in the Eucharist, we share the same meal with God.

Valentinus  Bayuhadi Ruseno, OP

The Authority to Love

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15th Sunday in Ordinary Time

July 14, 2024

Mark 6:7-13

In today’s Gospel, Jesus entrusted His disciples an authority. This authority is composed of several powers like to to cash out demons, to heal the sick, and to preach the repentance. The question to ponder is that why did Jesus hand down this kind authority to His disciples? Why did not Jesus give more useful tools like the power to control people, or power to produce money?

Firstly, from this story, we recognize that Jesus loves His disciples and as a proof of His love, He dares to entrust His authority to frail and sometimes, unreliable men. Jesus did not hoard everything to Himself, but rather share Himself with His disciples so that His disciples may grow, even through failures and weakness.

Secondly, the authority Jesus gave is not something that ends up manipulating people. Indeed, Jesus can possible give the authority to control people’s mind to His discciples, and this power can be extremely useful to draw more people to Jesus instantly. People will do everything for Jesus or for the disciples, but this is not real authority since it will objectify people and nothing but pure manipulation. Yes, Jesus can create an authority to control economy for His disciples, and this can generate enermous wealth for Jesus and His group. However, in the end, wealth control through manipulation is just corruption and greed.

Thirdly, if we look carefully the authority Jesus entrusted to His disciples is the authority to serve and to love. To heal the sick people without asking rewards, to cash out demons that tormented men and women, and to preach repetance for the salvation of souls are powers to bring holiness to people, to draw them closer to God. However, what even remarkable is that this authority to love requires even more love, a love that is miticulous, persistant, anticipatory but hidden. For example,  to preach the repetance, the disciples must walk miles, endure hunger and the sun’s scorge, and prepare what to say. They also had to face the fear of rejection, and eventually be at peace with unsatisfatory results. These are the small and hidden steps to reach the preaching of repetance, and these steps are also acts of love.

We, the disciples of Christ, are given the authority to love. As husbands, we have the authority to love our spouses. As parents, we posses the authority to educate our children. As priests, we are entrusted the authority to serve the people of God. Yet, these authority is even built on the small, hidden yet persistent acts of love. To love their young child, a couple have to endure lack of sleep, prepare and provide baby’s food on proper times, purchase and change the baby’s diapers, and many other small things. And, when the baby grows up, she will probably not appreciate what the parents did for her. What she is aware of is that she is now healthy, secure girl with bright future.

Love is not always grand and sensational, but oftentimes, little, constant and unappreciated. Yet, this kind of love that empowers us to fulfill our missions of life. This is our authority to love.

Valentinus Bayuhadi Ruseno, OP

Thorn in the Flesh

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14th Sunday in Ordinary Time

July 7, 2024

2 Cor 12:7-10

St. Paul in his letter to the Corinthians reveals to us that he is struggling with ‘a thorn in the flesh’ caused by the devil. Yet, what does it mean for St. Paul to have ‘a thorn’ in his flesh? And, how does St. Paul deal with this situation?

There are at least three possible answers to this thorn in the flesh. The first posibility is that the thorn refers to the spiritual assaults coming from the evil spirits. Either in the forms of physical harassment or constant inner temptations. The second possible answer may refer to his health condition, especially his eye problem. One time St. Paul complained about his difficulty to read. In his letter to the Galatians, he writes, “you know that it was because of a physical illness that I originally preached the gospel to you, and you did not show disdain or contempt because of the trial caused you by my physical condition…Indeed, I can testify to you that, if it had been possible, you would have torn out your eyes and given them to me.” (Gal 4:13-15). The third possibility is that the thorn may point to his struggles and hardship he endures as he deals with different communities. He often narrates how he was slandered, backstabbed and unfaithfullness.

Which among the three possibilites is the most probable? St. Paul may in fact deal with these three conditions in the course of his ministries, but in my personal opinion, this ‘thorn’ speaks of Paul’s struggle with Christian communities he serves. Ultimately, we are not really sure, but what is important is how Paul deals with this thorn. Firstly, Paul recognizes that God allows satan to cause this thorn. It is a good theology. A perfect God does not directly cause evil since only goodness comes from Him, but God may allow evil to take place as long as He has a sufficient reason, that is to bring out the even greater goodness. Secondly, Paul asks the thorns to be removed. Yet, his prayer is not granted because God wants that thorn to stay and He will use that for His glory.

St. Paul admits that the thorn is to keep St. Paul away from being arrogant. Paul receives a lot of spiritual gifts from the Lord, and these gifts may lead to spiritual pride as he may compare himself with less mature Christians. Thus, the thorn serves as a constant reminder that he is also struggling just like other Jesus’ disciples.

Furthermore, St. Paul realizes that God allows Paul to suffer the thorn because He supplies Paul with nececssary grace. The Lord says to Paul, “My grace is sufficient for you.” It is precisely God’s grace that sustains Paul in coping with the troublesome sitaution. St. Paul discerns that he is able to survive and even flourish through sufferings and weakness because of God’s grace. Paul cannot boast of himself, of his power, his intellegence, and his eloquence because all these things crumble before the weight of sufferings. Paul only can boast of weakness, his sufferings, his hardships, his thorn because precisely in his weakness, people can see how God’s grace works and sustains Paul.

What are our thorns in our lives? Are we angry because God does not take away our thorns? Do we relly solely on our strenght? Do we ask suffient grace to endure and flourish through sufferings?

Valentinus Bayuhadi Ruseno, OP

The Mystery of Faith

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13th Sunday in Ordinary Time [B]

June 30, 2024

Mark 5:21-43

Faith is fundamental to our salvation but is also one of the most misunderstood concepts. The stories of the healing of Jairus’ daughter and the woman with haemorrhage help us better understand the meaning of faith and how we need to live our faith.

The most basic understanding of faith is a belief in God, or for us Christians, a belief in Jesus Christ. This primary sense of faith relies heavily on our intellectual acceptance of the presence of God and Jesus as His only begotten Son, our Savior. However, how about those people with no opportunity to intellectually recognize Jesus? Like for example, Jairus’ daughter was gravely ill and eventually died. She was not able to have faith in her mind that Jesus would go to save her. Yet, she was saved from death, not because of her faith, but the faith of her father. St. James reminds us also that even the demons believed and knew well that God exists, but the intellectual faith does not save them.

The second type of faith is faith of conviction. This kind of faith involves not only intellectual recognition of God but also vigorous conviction and deep trust. This kind of faith is usually expressed in solid emotions and visible bodily actions like shouting the name of Jesus or bowing down in prayers. Yet again, St. Paul reminds us that this kind of faith does not bring salvation. He writes, “If I have all faith, so as to remove mountains, but have not love, I am nothing (1 Cor 13:2).”

Finally, the third class of faith is faith working through love. This faith not only accepts God intellectually and is profoundly hopeful but also manifests itself in works of charity. Compared to the previous two, this faith is more demanding yet also saving. We can see this from Jairus’s faith. His profound love for his daughter propels him to believe in Jesus, and in turn, his faith in Jesus empowers him to seek and beg for Jesus’ miraculous healing.

The story of the woman with a haemorrhage is more interesting. She seems to have a second type of faith or the faith with conviction. She sincerely believed that she would be healed if she touched Jesus, but if we go deeper, we find her faith goes beyond convictions. When she decides to approach Jesus, she does not immediately grab Jesus’ body or feet. Instead, she carefully selects to touch the tassel of Jesus’ clock. Why? The woman is aware that she has the flow of blood, and this makes her ritually impure, and anyone she touches may be contaminated by this impurity (see Lev 15:25-30). Therefore, by not making immediate contact with Jesus, the woman shows excellent care to preserve the purity of Jesus. This simple detail can show us her love for Jesus despite her limitations. Then, Jesus recognizes the true faith of the woman, and she is made well.

Do we have the saving faith? What kind of faith do we have, and how do we grow? Do we manifest our faith in God in love for Jesus and our neighbours?

Valentinus Bayuhadi Ruseno, OP

Adam and Us

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10th Sunday in Ordinary Time [B]

June 9, 2024

Genesis 3:9-15

The story begins with a question from the Lord to Adam, “Where are you?” Yet, this is a strange question. Wasn’t God aware of where Adam was? But He is God, and He is supposed to know everything! Does it demonstrate ‘ignorance of God,’ or is there something deeper in the question?

Firstly, we must recognize that the language of the early chapters of Genesis is much different from the rest of the Bible. The Church recognizes that “the account of the fall in Genesis 3 uses figurative language but affirms a primeval event, a deed that took place at the beginning of the history of man (CCC 390).” Scholars agree that the sacred author used an ‘anthropomorphic language,’ that is, God is described to act and behave like a human person. Thus, God is painted as one who strolled around the garden and suddenly noticed the absence of Adam and Eve.

Moving beyond ‘anthropomorphic language,’ God’s question to Adam is not about geographical location. God certainly knew well where Adam was. Nothing can hide from Him. Yet, the question remains true because God was not asking for a geographical position but rather a personal relationship. “Where are you in relation to me? Are you with me or against me? Are you on my side or the serpent’s side?”

Adam answered, “I was afraid.”  The original relationship between God and men was based on love and true honor. Yet, after sin, fear dominates. Adam no longer saw God as a loving father but a vengeful judge. Thus, he ran away and hid himself because he was fully aware of the judgment that awaited him. He was naked before the Lord, and he realized without God, he was nothing.

God then asked, “Did you eat from the tree?” Surely, God knew Adam had trespassed His law, but He phrased the fact in a rhetorical question as God solicited Adam’s confession. Unfortunately, instead of confessing and asking for forgiveness, Adam blamed the woman. Yet, on closer look, Adam was not exactly blaming the woman, “The woman you gave me, she gave me the fruit.” Indirectly, Adam blamed God! Adam deserves nothing but a miserable death, but did He die there and then? No! God rather pointed out to Adam that his refusal of God’s love had led him to hardship and suffering.

What would have happened if Adam had owned his sin and asked God’s mercy? Perhaps Adam and his descendants would have lived in a better world. Yet, Adam was too arrogant to beg forgiveness, and he and his descendants must walk through the valley of tears till the arrival of Jesus Christ.

Surely, it is pointless to blame Adam for our conditions, but we can always learn from this primordial story. Sin is what separates us from God and distorts our loving relationship into a nightmare. Either we see ourselves as fearful slaves or rebellious renegades. Yet, often, like Adam, our father, we are too arrogant to confess and blame others, situations, or, finally, God. Yet, on the other side of the story, we learn who our God is. He was not a vengeful god who would instantly obliterate Adam, but rather a loving father who patiently educates his rebellious son. He was not a cruel lord who would punish but a merciful God who wanted his stray children to return to Him through the arrival of His Son.

Rome

Valentinus Bayuhadi Ruseno, OP