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Walk the Talk

30th Sunday in Ordinary Time

November 5, 2017

Matthew 23:1-12

“For they preach but they do not practice. (Mat 23:3)”

Reading this Sunday’s Gospel, I feel that Jesus is reprimanding His priests and ministers for “preaching and yet not practicing.” Unfortunately, many of us are failing in this matter. We preach forgiveness, but some priests are having prolonged quarrels with other co-priests and some of their parishioners. We teach kindness and friendship of God, yet some of us appear to be aloof and snobbish. We proclaim justice, but sometimes we fail to be just to the simple people working in the parish or convent.

I myself are struggling to walk the talk. Often I speak or write about asking people to do more active parts in the Church or to engage in promoting justice and peace, but I myself find it difficult to follow those invitations. I used to be a member of KADAUPAN in our formation house. It is an apostolic group of the Dominican student-brothers that promotes justice and peace. One of our basic tasks is to welcome and help the indigents coming to our Church. Sometimes, we give money, but often we provide food, water and clothing. I have to admit that every time an indigent comes, I struggle to go out and meet them because I prefer to stay in the library and read books.

However, despite this inconsistency, I do believe that Jesus is merciful to us, His preachers, because He understands that despite our holy intentions, we keep falling due to our human weaknesses. Even St. Paul, the apostle to the gentiles, understood our struggles with our weaknesses, “For the flesh has desires against the Spirit, and the Spirit against the flesh; these are opposed to each other, so that you may not do what you want. (Gal 5:17)”

While it is true that Lord Jesus will be very merciful to those who struggle to practice their preaching, it is also true that He will not tolerate if preaching is just for show off or for personal gains. That is the context of today’s Gospel. Jesus criticizes some Pharisees and scribes who preach the Law and teach its elaborate applications to show off their wisdom, and thus, gain respect and honor. It was their goal to earn the honorific title, “rabbi” or “father”, and to be treated as VIP in the Jewish societies. They do not serve God, but they manipulate the Law of God to serve their interest. This is unacceptable because it is a grave abuse against their sacred vocation to preach and serve the God of Israel.

The same message goes for us, the preachers and servers of the Word of God. Is there any hidden and selfish intention in our services and ministry of the Word? Is it to gain fame and pleasure? Is it to hoard riches and to have a more comfortable life? Are we making our sacred vocation to preach a career of achievements and glory? In a letter, Archbishop Socrates Villegas of Lingayen-Dagupan had a strong point to the Filipino priests, “It is a scandal for a priest to die a rich man…That is our only duty—to be Jesus and to give Jesus who alone is our treasure.”

Br. Valentinus Bayuhadi Ruseno, OP

The Greatest Commandments

30^th Sunday in Ordinary Time

October 29, 2017

Matthew 22:34-40

“You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind.  (Mat 22:34)”

What is love? If we ask young couple who are in love, love means more time together and be connected online even up to late hours of the night. For young priests, love may mean patiently listening to confessions for hours, and attending to sick calls. For a couple who have their newly-born baby, love is changing the baby’s diapers even at middle of the night. Love is passion, dedication and sacrifice.

However, love is also one of the most abused and misused words in human history. In the name of love, a young man lures his girlfriend into premarital sex.  For the love of their country and race, some men persecute another ethic group and burn their villages. For the love of God and religion, some men blow themselves up and kill the innocent people, including children whom they consider the enemies of their God.

Surprisingly, the situation is not much different from the time of Jesus. For the love of the Law, the Pharisees keep and observe the Law even to its meticulous details in their daily lives. For the love of God and their country, the Zealots fight and kill the Romans and those who work for them. For the love of God, the Essenes separate themselves from the rest of the corrupted world and build their own exclusive communities. For the love of the Temple, the priestly clan work hard to offer sacrifices daily and is ready to die for the Temple.

When the Pharisees ask Jesus what is the greatest law, the law of laws, it is not simply about theological exercise, but it is to reveal Jesus’ fundamental attitude towards God and the Jewish Law. Is He a Pharisee who loves the Law more than anything else, a Zealot who loves the country zealously, or something else? Jesus answers, “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind.” Jesus quotes part of the Shema or the basic Jewish Creed that every devout Jews would recite every day (see Deu 6:4-5). Yet, Jesus does not stop there. He completes the first and the greatest law with another one, “You shall love your neighbor as yourself.” It also comes from the Old Testament (see Lev 19:18). To the delight of the Jews, Jesus’ answer is basically an orthodox one, but there is something novel as well.

The connection between first and second turns to be a watershed. For Jesus, true love for God has to be manifested in the love for others, and genuine love for others has to be oriented toward God. Thus, it is unthinkable for Jesus to order His disciples to kill for the love of God. Or, Jesus will not be pleased if His followers are busy with performing rituals, but blind to the injustices that plague their communities.

Once I asked my brother who is studying Canon or Church Law, what is the highest law in the Canon Law? He immediately answered, the suprema lex, all laws are governed and ordained for the salvation of souls. The Code of Canon Law contains more than 2 thousand provisions governing various aspects of Church’s life, and all these will be absurd if not for the love of God and neighbors. In the same manner, do our love for God, our prayers and celebration of sacraments bring us closer to our neighbors, to be more committed in doing justice, to be dedicated in our responsibilities as members of a family and a society? Does our love for others, our affection for our children and friends, our passion for ministry bring them closer to God?

Br. Valentinus Bayuhadi Ruseno, OP

Tax

29^th Sunday in Ordinary Time

October 22, 2017

Matthew 22:15-22

“…repay to Caesar what belongs to Caesar and to God what belongs to God.” (Mat 22:21)

“In this world nothing can be said to be certain, except death and taxes.”  Benjamin Franklin once said. Indeed, tax is an unpleasant and unavoidable fact in our lives as ordinary citizen. A portion of our hard-earned wage is suddenly taken away from us, and only God knows where it goes. In modern society, almost all we have, we gain, and we use are taxed. The practice of taxing people goes back to first known organized human societies. The basic idea is that tax will provide a common resource for the improvement of the community, like building roads, free education and quality health care. Yet, the ideal is often met with abuses. In olden time, the kings and chieftains taxed people so they could build their grand palaces and feed their wives. Unfortunately, the situation does not change much in our time.

In the time of Jesus, taxation is a burning issue. Ordinary Jews like Jesus himself are taxed heavily by the Roman colonizers, and for those who are not able to pay, they are dealt with severity. Their properties are confiscated, they are put to jail and even face capital punishment.  Not only that the Jews need to pay tax to the Romans, but they need also to pay the religious tax to support the Temple. These leave simple Jewish farmers or laborers with almost nothing, and the poor become even poorer. Both Jesus and the Pharisees are also victims of this unjust system.

Any Jew would abhor paying tax to the Romans and lament his obligation to support the Temple, but majority of the Jews will prefer to abide with the rules and pay the tax because they do not want to court problems. The Pharisees and other pious Jews detest using the Roman coins because there is engraved the image of Caesar as god. The entire system is simply idolatrous for them. Yet, even many Pharisees pay their share as to maintain peace and order. The usual impression of this Gospel episode is that wise Jesus outwits a team of Pharisees and Herodians, who plan to trap Him with a tricky yet politically charged question. Yet, going deeper, there are so much at stake. Though the question is directly addressed to Jesus, the same question is applicable to all Jews who are forced to pay tax to the Romans. Thus, condemning Jesus as idolatrous means they also condemn the majority of fellow Jews for paying tax.

Jesus’ answer is not a categorical yes or no, rather he formulates it in such a way that does not only save Him from the trap, but saves everyone who are forced to pay tax from the idolatry charge. Ordinary Jews are working extremely hard for their lives and families, and it is simply a merciless act to condemn them as idol worshipers simply because they need to pay tax and avoid severe punishment. Jesus’ answer removes this guilt from poor Jews struggling to feed their family as the same time enables them to be holy in the sight of the Lord. From here, to give what belongs to God does not simply mean to pay the religious tax or to offer sacrifices in the Temple, but it is primarily to help others getting closer to God. What belongs to God? It is His people.

In our own time and situation, we may pay our taxes to the governments and live as good and law-abiding citizen, but do we give what belongs to God? Do we, like the Pharisees, place unnecessary burdens on others’ shoulders? Do we ridicule other who are not able to go the Church because they need to feed their family? Do feel holy simply because we are active in the Church and donate a big amount of money? What have we done to bring people closer to God?

Br. Valentinus Bayuhadi Ruseno, OP

Challenging Our Image of God

28th Sunday in Ordinary Time

October 15, 2017

Matthew 22:1-14

“Go out, therefore, into the main roads and invite to the feast whomever you find!” (Mat 22:1)

Jesus is already in Jerusalem. The confrontations between Jesus and the Jewish authorities have turned bitter, and Jesus is approaching His final days on earth. With this context, the parable may be understood easily. The invited guests stand for some elite Israelites who refuse Jesus, and thus, reject God Himself. The burning of their towns and cities may point to the invasion of the Roman Empire and the destruction of Jerusalem in 70 AD. The commoners who are later invited represent the people from all nations who accept Christ. Yet, some people who are already at the Wedding banquet do not wear the expected wedding garment. This proper dress decorum is a basic sign that the guests are honoring the host, and also becomes the symbol of our faith, our good works and our holy lives. For those who fail to honor the King through their garment are thrown out from the banquet.

At that level, the parable is indeed easy to comprehend. We are called not to imitate the example of some elite Israelites but to receive eagerly God’s invitation. As to the wedding garment, we are also expected to live out our faith to the fullest. However, something continues to bother me within this interpretation. It presents a conflicting image of a king that is authoritarian and vengeful and a king who is exceptionally generous, seen in his persistence to invite his first set of guests, and his openness to accept the ordinary people. As to the first image, he exacts his justice in violent ways. Like any king in ancient times, he will destroy the people who dishonor him, to the point of burning their towns or throwing them into darkness. If we are not careful enough, we may identify this king with our image of God. We may believe that our God is a God who rewards the good and punishes the wrongdoers even with severe and violent ways. He is easily offended by simple mistakes, and is not compassionate enough as to give a second chance.

We remember that we are created in the image of God. Now if we have this kind of vindictive and unforgiving God, then we gradually behave like that image of violent God. In the Philippines, where the majority are Christians, the killings of alleged criminals are in steady rise. Surprisingly, some people seem to approve it and even happy with this bloody happenings. This attitude might be a reflection of our image of God that is vengeful and violent.

This kind of God’s image may manifest also in more subtle ways. Despite their sincere apology, it is difficult to forgive a friend who has hurt us, a husband who has betrayed us, or a boss who has acted unjustly. As husband and father, we act like a supreme leader, and refuse to listen to our wives and other family members. As priests, religious sisters, or lay leaders, we think that we are always right and do not accept any correction. We focus on the weakness of others, rather than their struggles to become better. Instead helping them to rise from their failures, we ridicule them and enjoy gossiping about them. These are some instances that we are influenced by the false image of God. This kind of image is only preventing our growth in faith, but also destroying our healthy relationship with others.

I believe that some asects of the parable remain true and relevant, like God’s radical openness to all people, and our faith that has to be lived fully. Yet, in more profound level, the parable challenges our false image of god, the god who is vindictive and violent. It invites us to rediscover God’s image in the person of Jesus who loves us to the end, and dies so that we may live.

Br. Valentinus Bayuhadi Ruseno, OP