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2nd Sunday of Advent [A]
December 4, 2022
Matthew 3:1-12
Rome 15:4-9

For the second Sunday of Advent, the Church has chosen for us a text from St. Paul as our second reading. It is the last part of St. Paul’s letter to the Romans. In a simple sentence, Paul gave an essential purpose of the scriptures. He wrote, “For whatever was written previously was written for our instruction, that by endurance and by the encouragement of the scriptures we might have hope (Rom 15:4).” Let us unpack together this verse as we journey through the Advent season.

At the time of Paul, 27 books of New Testament as we know now has not yet come to existence. Thus, when Paul mentioned ‘scriptures’ or ‘what was written previously’, he was referring to the books of the Old Testament. These books were originally part of Hebrew Bible, but also accepted, used, and considered sacred by the early Church. Why so? This is because Jesus read, preached, and fulfilled these books. Jesus handed down these scriptures to the apostles and gave them the authority to teach them in His name. This is the reason that we do not throw away the books of the Old Testament, even though, they do not speak directly about Jesus Christ. Yet, it is also important that though we keep and read the Old Testament, we must read them not as a Jewish person, but as followers of Christ and the members of the Church.

Now, Paul explained two fundamental functions of the Scriptures: for instructions and encouragements. The first is instructions, and the Greek word here is ‘διδασκαλία’ (didaskalia), and its literal meaning is ‘teaching’. Thus, through the words of the Scriptures, God teaches us. When a teacher teaches his students, the aim is that the students may have wider and deeper knowledge. As we read and study the scriptures through the guidance of our shepherds, we know God better and deeper, who He is, what His plans for us, and what is His relationship to us.

The second is the encouragement. Paul believed that the words of the God in the scriptures do not only teach, but also encourage us. The original word used by Paul is ‘παράκλησις’ (paraklesis), and it has a range of meanings, but the basic meaning is something or someone that assists us in facing difficulty. Through the words of the Scriptures, God is supporting, encouraging, consoling us in time of trials. From here, we know one of the best things to do in troubled moments is reading and meditating the scriptures.

However, these two goals, instruction, and encouragement, are leading us into a bigger purpose: ‘hope in Christ’. Without hope, the Bible are simply object of research and studies, but it will not bring closer and more intimate friendship with Jesus. Without hope, the bible only contains an encouraging and sweet words, but it never makes us persevere and grow in trials.

The Advent season gives us time to listen to various texts of the Old Testament (both in Sunday and weekly readings) and how these readings are eventually fulfilled in the coming of Christ. And once again, I would like to invite all of us, to spend more time to listen to the words of God this Advent season as our spiritual practice. Aside reading from the Gospel of Matthew, I recommend reading the book of Isaiah for this advent Season.

Rome
Valentinus Bayuhadi Ruseno, OP

1st Sunday of Advent (A)
November 27, 2022
Matthew 24:37-44

The season of Advent marks the beginning of the Church’s liturgical year. This time, we enter the year of Matthew (year A) because on most Sundays of this year, we are going to listen and reflect together the texts from the gospel of Matthew. Now, since we will journey together with Matthew, let us be familiar with this evangelist and his gospel.

The origin, composition and authorship of this gospel have become a subject of endless speculation and debates among the modern scholars. However, the long tradition of the Catholic Church has firmly held that apostle Matthew is the author, and many ancient witnesses, like St. Irenaeus (c. 130 – 200), St. Clement of Alexandria (ca. 150-215) and Bishop Eusebius of Caesarea (c. 260 – c. 340) testified that Matthew is indeed the writer.

An interesting characteristic on Matthew’s Gospel is that its Jewish character. It is believed that the original readers of Matthew are the early Jewish Christians. Matthew quoted a lot from the Old Testament (around 60 times). He placed them from the beginning to the end, from ‘… they shall call Him Emmanuel.’ (Mat 1:23, cf. Isa 8:10), to ‘Eli, Eli lema sebachtani (Mat 27:46, cf. Ps. 22:1).’ Not only from Old Testament, but Matthew also used the Jewish traditions at the time of Jesus, like the tradition about Moses’ chair (Mat 23:2). Clearly, Matthew wished to teach that Jesus is the fulfillment of God’s promises in the Old Testament. As a Catholic philosopher and theologian, Peter Kreeft, summarizes the Gospel of Matthew as ‘A Gospel from a Jew, for the Jews about the Jewish Messiah.’

However, despite being very Jewish, Matthew remains firm that Jesus is not only the Savior of the Jews alone, but for everyone. Only in Matthew, we have the story of the Magi, the representatives of the nations that came and worshiped baby Jesus (Mat 2). In Matthew also, Jesus instructed the disciples, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Mat 28:19).” It is from Israel, for the world.

Another character of Matthew is that it is the Gospel of the Church. Certainly, the other three gospels are also for the Church, yet only in Matthew, the word ‘Church’ (Ecclesia) comes from the mouth of Jesus. Firstly, it is when Jesus would establish His Church on Peter (Mat 16:13-20) and secondly, when Jesus taught fraternal correction among the members of the Church (Mat 18:15ff). The Gospel turns to be the foundation charter of our Church, the Church Jesus has founded. No wonder why this Gospel becomes favorite of many saints.

Going back to the life of Matthew, we know that he was a former tax collector. Jesus called him and he got up, left everything, and followed Jesus. Yet, he did not really leave everything. He brought along his intellectual and scribal capacity that he used as a tax collector and utilized it to write the Gospel and to bring people closer to Jesus.

The season of Advent prepares us for the coming of Jesus, and the invitation is what we shall offer to Jesus when he comes. If Matthew was giving his life and his skill in writing to Jesus, what shall we offer to Jesus in this Advent season?
In this Advent also, I am inviting you to read the entire gospel of Matthew. Let us spend one chapter for each day of this season, as part of our spiritual exercise.

Rome
Valentinus Bayuhadi Ruseno, OP

Solemnity of Jesus Christ, the King of Universe
November 20, 2022 [C]
Luke 23:35-43

As we end our liturgical year, the Church is celebrating the solemnity of Jesus the King. Yet, the real question is what kind of king Jesus is? Is He like present day king of England or emperor of Japan, a head of state, a symbol of a nation, yet his power is limited by the constitutions? Is Jesus like ancient kings who wielded limitless power, and their words were laws of the country? So how do we understand the kingship of Jesus and how is it to be the citizen of Jesus’ kingdom?

To answer this, we need to go back to the time of Jesus and even to the Old Testament. In the Old Testament, there is a great king that becomes the model of all kings. His name is David. He was not only a formidable warrior, but also brilliant general who led Israel into many victories. He was a respected and popular leader who united the twelve tribes of Israel, even when he was still thirty (see 2 Sam 5:4). He made Jerusalem as both the political and religious capital of Israel. However, more importantly, he was a righteous king. As a king, he loved the Lord God, and lived according to His Laws. It is true that he abused his power, and committed several grave sins, but he repented and went back to the Lord.

Unfortunately, his successors did not follow his footsteps. They worshiped other gods and involved in various corrupted and immoral practices. Because of this, the kingdom of Israel was declining and eventually destroyed. Israelites were exiled, and many tribes were lost. However, God did not abandon His people, and promised through His prophets that a king like David will come (like in Isa 11, Mic 5 and many others).

Now, is Jesus the promised king like His forefather, David? Like David, Jesus came from the tribe of Judah. Like David, Jesus was born in Bethlehem. Like David who united the twelve tribes of Israel, Jesus chose twelve apostles to be ‘the judge of the tribes of Israel’ (see Luk 22:30). Like David who made Jerusalem as his capital, Jesus made Jerusalem as His destination. Yet, the differences are also glaring. Unlike David, Jesus was neither warrior nor general. Unlike David, Jesus practically held no political and economic power. Unlike David who sat on the majestic throne, Jesus was nailed to the cross.

On the cross, Jesus was more like a criminal, slave, and loser. He is the antithesis of all kings. Everyone around Him mocked him, as a useless savior, and impostor king. Yet, in this darkest moment, one of the criminals crucified with Jesus, by divine inspiration, recognized who Jesus was, and asked the single most important question in his life: “Jesus, remember me when you come into your kingdom (Luk 23:42).” Then, Jesus promised him paradise.

This is Jesus. He is the king who gives the true paradise, not a paradise built by economic, political powers. Jesus may not free us from sufferings, but as king, He suffers with us. He is a king who does not give us weapons nor earthly benefits, but gives us a power to love radically and rebuild our broken world. He may not send hellfire to our enemies, but He gives the grace to forgive, and to transform our anger into peace.

If we, then, recognize Jesus as our king, it is naturally follows that we shall live according to His Laws as well as make Him as the primary model. Just the ancient Israel relied on David, so we shall depend on Jesus, our king. As earthly kings provide freedom to their people, we shall trust in Jesus, our victory.

Roma
Valentinus Bayuhadi Ruseno, OP

33rd Sunday in Ordinary Time [C]
November 13, 2022
2 Thes 3:7-12 (Luk 21:5-19)

As the end of the liturgical is drawing closer, the Church selects readings that related to the end of time. Now, the question that always appears regarding the end of the world is ‘when’. Truly, we do not know the answer because the Lord does not reveal it to us. Many self-proclaimed prophets have attempted to predict the doomsday, but all failed. Another question that is related to the end of the world is ‘how it’s going to end’. Again, we do not know exactly. Some speculate that a meteorite would hit and destroy the earth, others say that there would be nuclear wars that would decimate all lives, and still others believe in a zombie apocalypse, where a deadly virus would globally spread and turn humans into monsters. Again, these are wild speculations.

However, the real question is not ‘when’ but ‘how it happens’, but ‘how’ we prepare ourselves for the end time.’ Fortunately, we have St. Paul to help us. St. Paul in his letter to the Thessalonians (our second reading), gives a strong rebuke to those lazy Christians. The reason why they were acting like busybodies but actually doing nothing is interestingly related to the eschatology (fancy word for theology of end time). They believed that Christ would come soon during their lives time, and thus, it would be unnecessary for them to work meaningfully. They just waited, ate and slept. This theology is not acceptable to Paul, and he reminded them, “if a man does not work, he shall not eat (2 Thes 3:10).”

The second coming of Jesus is fundamental to St. Paul’s theology, but it does not make him lazy at all. In fact, he worked tirelessly both as a tent-maker and as an apostle. Even when in prison, he did not cease preaching and proclaiming the good news. These he did are to follow the example of our Lord Jesus. Reading through the four gospels we can easily see that Jesus is a man of action. He worked as a carpenter, taught as a Rabbi, and worked miracles as a Son of God. In His rest and quite time, Jesus spent it in prayer and in union with the Father. Even in His suffering and death, He carried His cross and made sure that the salvation is offered to all of us. Laziness is abnormality in our Christian DNA.

While it is true that our redemption is a free gift from God, it is never cheap. Our faith in Jesus is never passive acceptance, but dynamic and growing response. Yes, we do not earn our salvation, but essential to our faith is the growth in holiness and labours of love. St. Paul reminds the Thessalonians that those who do not work meaningfully, shall not eat the bread. We can also apply this to us, “Those who do not work the labour of love, shall not eat the spiritual bread.”

In the celebration of the Eucharist, there is part called the preparation of the gifts. Here, the priest prepares the bread and the wine, and he then says, “Blessed are you, Lord God of all creation, for through your goodness we have received the bread we offer you: fruit of the earth and work of human hands, it will become for us the bread of life.” The prayer is a simple but profound. It teaches us the bread is coming from God’s goodness. Yet, God wants us and all creations to participate in the forming the bread. Till such point, that the bread is ready to offer back to God in Christ. The bread (and the wine) are the symbol of salvation. It is coming from God, but He wants us actively participate in the process of maturing. To such moment, that we are to offer it back to God.

Thus the best way to prepare the end is not to be lazy.

Rome
Valentinus Bayuhadi Ruseno, OP