Tag: jesus

Consecrated

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The Feast of Presentation of the Lord [C]

February 2, 2025

Luke 2:22-40

Today, we are celebrating the Feast of the Presentation, commemorating the biblical event when Mary and Joseph presented the newborn Jesus at the Temple in Jerusalem. But why must Jesus be presented at the Temple in the first place?

Joseph and Mary brought Jesus to the Temple because He was Mary’s firstborn. According to the Law of Moses, all firstborn males, whether human or animal, must be consecrated to the Lord (see Exodus 13:1-2; 11-16). The word “consecrated” here means to be made holy (Hebrew: kados), and to be holy means to belong to the Lord. The most common way to consecrate something is through sacrifice, signifying a transition from the ordinary realm to the divine realm.

Certainly, blood sacrifice was only required for livestock animals, such as sheep or goats. These animals were slaughtered and burned at the altar, signifying their transition from this world to the divine realm. However, not all things had to be killed. In the case of working animals, like donkeys, and firstborn humans, they were brought to the Temple and presented to the priest. Then, the owner or parents were required to redeem their firstborn by offering animals to be sacrificed in their place. To redeem Jesus, Joseph and Mary offered a pair of turtledoves or pigeons, a sacrifice commonly offered by the poor.

Why must the firstborn child be consecrated to the Lord? The Book of Exodus (chapter 12) tells us that, just before the Israelites left Egypt, the tenth plague that killed the Egyptian firstborns took place. The Israelite firstborns were spared because of the Passover sacrifice—the unblemished lamb that was slain, its blood placed on the doorposts, and its flesh roasted and eaten. In this way, the Passover lamb was sacrificed to redeem the firstborn Israelites from death.

What is interesting is that Luke never tells us that Jesus was redeemed. Yes, He was presented, and Mary and Joseph did offer sacrificial animals, but the word “redeem” is absent from the story. It seems that Luke deliberately omits this word to emphasize that Jesus is presented as the true firstborn—the Passover Lamb—who will be sacrificed so that we may be redeemed from sin and death.

As Christians, we no longer follow the ritual of consecrating firstborns as outlined in Exodus 13. The reason is that we are all consecrated, or set apart, for the Lord through our baptism. Through His sacrifice on the cross, Jesus is the Passover Lamb (1 Cor 5:7) who saves us from sin and death and redeems us for God. Now, we belong to the Lord, and as God’s possession, we are holy. This is why St. Paul, in his letters (1 Cor 1:2; Eph 1:1; Phil 1:1), does not refer to the Church’s members as Christians but as the “holy ones” or the “saints.” As people consecrated to God, we are called to live holy lives, for God is holy (Lev 11:44).

Rome

Valentinus Bayuhadi Ruseno, OP

Questions for Reflection:

Are we aware that we have been consecrated to the Lord? What does holiness mean? Do we live as holy people of God? How do we live a holy life in our daily routines? Do we help others grow in holiness? If so, how?

Who is Theophilus?

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3rd Sunday in Ordinary Time [C]

January 26, 2025

Luke 1:1-4; 4:14-21

Luke addressed his Gospel to a man named Theophilus, but who exactly was he? And why did Luke dedicate his Gospel to him?

There are several interesting theories about Theophilus. The most widely accepted theory is that he was a sponsor for Luke in writing his Gospel. Two thousand years ago, producing a book was astronomically expensive. “Paper” was made either from animal skins or from papyrus, a plant that only grew along the Nile River in Egypt. Additionally, Luke had to cover “research costs.” Unlike other evangelists, Luke was not an eyewitness to the events of Jesus’ life. Therefore, to create a historically reliable document, he had to travel and interview eyewitnesses, such as some of the apostles and Mary, Jesus’ mother.

Since there were no printing machines at the time, Luke had to handwrite the text or hire a stenographer or copyist, significantly increasing the cost.

The Gospel of Luke is the longest of the four Gospels (it contains the most words). Luke also wrote the Acts of the Apostles. Together, these two works make up almost one-third of the entire New Testament. It is no wonder that Luke needed financial support from a wealthy individual for his costly project.

Luke addresses Theophilus as “κράτιστος” (kratistos), usually translated as “most excellent.” This title was commonly used to address individuals of high status and rank. Therefore, we can infer that Theophilus was more than capable of supporting Luke in writing the Gospel. But the next question arises: What was Theophilus’ relationship to Jesus? Was he a baptized Christian and a member of the early Church? Or was he just an interested individual who happened to want to learn about Jesus’ life?

If Theophilus was a baptized believer, Luke may have written his Gospel to deepen Theophilus’ knowledge of Jesus. Perhaps Theophilus would use the Gospel to instruct his local Christian community or parish. However, if Theophilus was not yet baptized, the Gospel could have served as a means of evangelization, introducing Christ to him and hopefully leading him and his family to faith.

Another interesting theory is that the name “Theophilus” does not refer to a single individual but rather to all believers. “Theophilus” is derived from two Greek words: “Theos” (meaning “God”) and “Philos” (meaning “friend” or “one who loves as a friend”). Therefore, Theophilus refers to anyone who loves God and desires to have a communion with Him. In this sense, Theophilus represents all Christians throughout the ages who seek a deeper friendship with God as they learn and contemplate on Jesus’ life through Luke’s Gospel. In this way, Luke dedicated his work to all Christians.

In the end, we may never know who Theophilus truly was, and we must wait until we reach heaven to find out. However, from both Luke and Theophilus, we learn that the work of evangelization is extremely difficult. Yet, they also show us that each person can contribute to this divine project. Some offer their talents in writing, some teach, and others provide various forms of support. While everyone can give their time and energy, some are called to preach to large audiences, while others are called to raise their families in faith. Each one of us can be a Theophilus in our own way—someone who loves God and desires for Him to be known by others.

Rome

Valentinus Bayuhadi Ruseno, OP

Guide Questions:

Have we read the entire Gospel of Luke? What is my favorite episode in the Gospel of Luke? And why? What do we do to contribute to the work of evangelization? Do we help bring God closer to others? 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).

Rome

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?

Pilgrims of Hope

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The Epiphany [C]
January 5, 2025
Matthew 2:1-12

Only Matthew recorded the story of the Magi from the East, devoting just 12 verses to it (around 1.12% of his Gospel). Yet, Christians throughout generations have found this story deeply fascinating and full of mysteries. Who were these Magi? Were there really three of them? Where exactly did they come from in the East? What was the “star” they saw? What is the meaning behind their gifts? While these questions remain the subject of debate and discussion, one thing draws us all to this story—we can all relate to the experience of the Magi. But what exactly is this shared experience?

We are captivated by the Magi’s journey because we, too, are journeying. Every day, we travel—from home to school or work, from one place to another. Every Sunday, we journey to church. Occasionally, we explore new places for vacation, discovery, or pilgrimage. At other times, we are compelled to go places we would rather avoid, like hospitals. At a deeper level, life itself is a journey. From the moment we leave our mother’s womb until we reach our final destination, we are constantly moving through time and space. Deep within, we ask ourselves, “Where are we going? Does my journey have a purpose?”

The story of the Magi offers us answers to these fundamental questions. When the Magi discovered the “star” of the newborn King, they knew they had to find Him. However, they could have misinterpreted the star’s meaning. Along the way, they faced potential dangers and unforeseen challenges. The risks were enormous. Yet, they did not give up easily. As true pilgrims, they pressed on with hope—hope to find the One they desired most.

Matthew gives us few details about their journey, leaving much to our imagination. Yet, we can sense their surprise when they failed to find the newborn King in Jerusalem. They likely expected the King to be the son of Herod, the reigning monarch. Despite this setback, they did not lose hope but continued their search. Their surprise grew even greater when they found the baby King in the humble home of Joseph and Mary. Yet again, despite unmet expectations, their hope pointed them to this little baby would become the King of Israel, and thus, they offered their homage and gifts. The Magi became the first non-Israelites to accept Jesus. Their journey reminds us of St. Paul’s words: “Hope does not disappoint” (Romans 5:5).

Like the Magi, we, too, are pilgrims in this world. At times, we feel unsure of our paths, surrounded by uncertainties. Sometimes, our journey seems meaningless, especially when we are tired or lost. Often, we are afraid to face challenges and dangers. Yet, deep inside, we know we must keep moving forward, hoping that our journey toward Jesus will bear fruit. For it is He whom our hearts desire most. Gabriel Marcel, a Catholic philosopher, beautifully expresses this in his book Homo Viator, “I almost think that hope is for the soul what breathing is for the living organism. Where hope is lacking, the soul dries up and withers…” We are pilgrims on earth—not of fear or despair, but of hope.

Rome

Valentinus Bayuhadi Ruseno, OP

Guide Questions

Are we aware that we are sojourners on this earth, not permanent residents? Do we recognize our true destination? What efforts do we make to stay on the right path? How do we respond to challenges and troubles in our journey? How can we keep our hope alive during this long journey?

Hidden Life, a Holy Life

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Feast of the Holy Family [C]

December 29, 2024

Luke 2:41-52

Jesus did not appear in the world as a fully grown man out of nowhere, nor did He descend from the sky like an alien. Instead, He chose to be born as a little child into the family of Joseph and Mary. Interestingly, most of the events within this family, spanning more than 30 years, remain hidden. What did Jesus do during this time? Why did He choose to remain hidden during these years?

The little information we have comes from St. Luke, who tells us that Jesus submitted to the authority of Joseph and Mary and grew in age and wisdom, much like any other child (Luke 2:52). This implies that Jesus experienced and acted as any Israelite boy or man would in His time. As a baby, Jesus received constant nourishment from Mary. He learned to speak, walk, and play. As a young child, He likely helped Mary with household chores and played with His peers and relatives. When He became strong enough, He helped Joseph with his work and learned the family trade of carpentry. Being a descendant of David, Joseph was likely responsible for teaching Jesus to read, especially the Torah.

As a young man, Jesus continued to assist Joseph in his work. From time to time, they may have travelled to nearby major cities, such as Sepphoris, to work on various building projects. It’s reasonable to believe that Jesus not only learned to read the Torah but also to interpret and teach the Law of Moses under Joseph’s guidance. Young Jesus likely observed His foster father discussing and debating the precepts of the Law with local Pharisees and scribes. Perhaps He even listened as Joseph preached in the synagogue in Nazareth.

From this account, we see that there was nothing outwardly remarkable about the hidden lives of Jesus, Mary, and Joseph. Everything seemed ordinary. Had Jesus been born in our time, He would have grown up doing many of the things we commonly do. However, it would be a mistake to think that what Jesus did in Nazareth was insignificant. Jesus is not only fully human but also fully divine. His divinity sanctifies every aspect of His humanity, including the most ordinary moments of His life. Whatever Jesus did—whether working, eating, or even resting—was holy and salvific.

Through the mystery of the Incarnation, Jesus shared in our humanity. Because of this, we may share in His divinity through grace. Many of us live ordinary lives, punctuated by occasional exceptional moments. Yet, through Jesus and His hidden life, everything we do—even the smallest and most mundane tasks—can become a means of sanctification and salvation when done out of love for God and our neighbors. The little, unseen things we do in our families, schools, and workplaces can sanctify us if we offer them with love. The sufferings and pains we endure can also make us holy when we bear them patiently and without sin. Ultimately, the holiness of ordinary things is made possible when we unite everything we do, endure, and live with the living sacrifice of Jesus in the Eucharist.

Rome

Valentinus Bayuhadi Ruseno, OP

Guide questions:

Do we recognize that Jesus is present even in our daily and ordinary lives? Do we realize that even simple things we do in our lives contribute to our holiness? Do we know that God see even little and hidden acts of love we do for our parents, children and even strangers?

Cold Yet Blessed Christmas

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Nativity of Our Lord [C]
December 25, 2024
Luke 2:1–14

One privilege I had as a priest was the opportunity to study in Rome, and one unforgettable experience was celebrating Christmas in this eternal city. A striking difference from my home country was immediately apparent: Christmas in Rome is cold. Coming from a country near the equator, where the temperature remains relatively constant throughout the year, experiencing December as winter (with temperatures ranging from 8°C to -1°C) was a stark contrast. As I celebrated Christmas in this chilly season, my first thought was that it must have been a similarly cold winter in Bethlehem when Jesus was born.

Some skeptics argue that it’s unlikely Jesus was born in December, claiming it would have been too cold for shepherds to keep watch over their sheep in the open fields. While December is indeed winter in Israel, it’s not so cold as to prevent people from staying outside. A quick online search reveals that nighttime temperatures in Bethlehem-Jerusalem average around 7–8°C. After all, sheep are typically kept outdoors, and the shepherds, familiar with these conditions, would have been well-prepared to endure the chilly environment.

The shepherds may have been prepared for the cold, but what about the baby Jesus? While winters in Israel are milder than in many European countries, the fact remains that winter in Bethlehem is cold and chilling. The first sensation baby Jesus likely felt upon leaving the warmth of Mary’s womb was the cold. Certainly, Mary and Joseph would have done their utmost to protect and keep Him warm, but the low temperatures could not be completely avoided. This chill would have been even more pronounced given that Jesus was not born in a modern, comfortable maternity ward but in a humble place for animals – a cave, as tradition tells us.

Yet, this very humility is at the heart of Christmas: Emmanuel, God-with-us. Our God is not a distant deity hidden away in the heavens, occasionally sending angels to interact with us. He is intimately present, becoming one of us, human. From the moment of His conception, He felt, experienced, and endured everything we are and do. The coldness of that Christmas night was only the beginning. Jesus would come to know hunger and thirst, pain and sorrow, just as we do. He also embraced the warmth and love of Mary and Joseph. He grew and learned to live as we do. He knows who we are because He has become one of us.

It’s true that we often pray for the Lord to remove our suffering, pain, and sorrow, yet it seems these struggles persist. In His divine wisdom, God allows our suffering, though we may not always understand the reasons. However, through the mystery of Christmas, we are assured of one profound truth: Jesus knows our pain. He shares in it and bears it with us. This is our Gospel, this is our Christmas.

Rome

Valentinus Bayuhadi Ruseno, OP

Merry and Blessed Christmas!

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?

On By bayuopIn Advent, EnglishLeave a comment

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?