12th Sunday in Ordinary Time [A]

June 22, 2023

Matthew 10:26-33

Fear is one of the most basic and primitive human emotions. Fear can be defined as an emotional and physiological reaction to perceived dangers or threats. In humans and many animals, an archaic part of our brain called the amygdala plays an important role in regulating fear. When potential threats to our lives are perceived, the amygdala releases stress hormones like cortisol and adrenalin. These hormones heighten our alertness and strengthen our bodies, and thus, increase our chances of survival. The amygdala (and its fear) is responsible for our survival.

However, there is a big problem. Our brains, unlike animal brains, are much more complex and advanced. Amygdala is just a very small part of a bigger system. As our intellect goes sophisticated, our understanding of fear is getting complicated. We are afraid not only of physical danger before our eyes, like fire, explosion, and venomous animals but also of potential threats and dangers that do not exist yet. Here comes the problem. We fear something that is not a real danger or even something that is not real. This fear manifests in different forms like ‘overthinking,’ ‘staying in your comfort zone,’ and ‘insecurity.’ This fear paralyzes us and even suppresses our authentic growth.

How does Jesus teach us about fear? We often read in the Gospel that Jesus said to His disciples, “Do not fear!” Yet, what does it mean ‘to have no fear’? Does it mean Jesus wants us to repress our emotions? Does Jesus instruct us to be reckless and disregard fear altogether? Today’s Gospel gives us a deeper insight into Jesus’ teaching on fear. Jesus said, “And do not be afraid of those who kill the body but cannot kill the soul; rather, be afraid of the one who can destroy both soul and body in Gehenna.” Jesus did not ask us to be numb to all kinds of fear but rather to know what or who we must truly fear.

Jesus knows well that fear is fundamental emotion of a human person. Fear serves the critical purpose of survival; without it, the human species would have ceased to exist long ago. Thus, distinguishing between the real objects of fear and the fake ones is imperative in properly handling our fear. However, Jesus reminds us that we are not simply earthly beings but primarily beings created for God. Consequently, we must fear the most things that will separate us from God. Yes, we are naturally afraid of those things that harm our bodies, but we must fear those things that harm our souls more, even if these things give us comfort and security from bodily harm. Jesus’ teaching is in harmony with Old Testament’s wisdom: one must fear the Lord (see Ecc 12:13; Psa 34:9). We do not fear the Lord because He is fearsome, but we fear that we may lose Him for eternity.

Now, it is our time to reflect and evaluate our lives. What are the false objects of fear in our lives prevent us from growing and loving God and our neighbors? Do we fear more those things that harm our earthly lives or those that put us away from eternal life? Are we ready to face our fear for the sake of Jesus?

Rome

Valentinus Bayuhadi Ruseno, OP

11th Sunday in Ordinary Time [A]

July 18, 2023

Matthew 9:36—10:8

What is Magisterium? We can describe Magisterium as the living teaching office of the Church, and this authority is vested in the Pope, as the successor of St. Peter, and all the bishops in communion with him. Magisterium comes from Latin ‘Magister’ and means ‘teacher.’ This is to highlight its primary function: to teach the people of God the authentic interpretation of the Word of God (see CCC 85). 

Why do we need Magisterium to teach us? When we learn about wrong mathematical formulas, it may have terrible consequences in our lives, like loss in business or flaws in architectural designs. When we believe in false teachings in matters of faith and morals, we may surely put our souls in precarious situations and lose our eternal salvation. Thus, Jesus instituted an office to preach and guard the authentic teachings and interpretation of the Word of God. This office is known as Magisterium.

Only teaching? Though Magisterium is essentially a teaching authority, its functions are not limited to teaching true faith and morality but also governing and sanctifying the people of God. We can compare it to the teacher in the classroom. The role of a teacher is not only to teach her students but also to put proper order in the class, to impose sanctions if necessary, and ultimately to make sure her students possess the essential knowledge and skills. We may say that a teacher is also the leader of the class, and thus, Magisterium serves the leadership role of the Church. 

How did Jesus choose the Magisterium or the leaders of the Church? In today’s Gospel, Jesus chose the twelve men to be His disciples and apostles. Why did He choose them? The Gospel gives us the context. When Jesus saw the crowd, He realized they were sheep without shepherds. Jesus understood that the people need shepherds, leaders who guide, protect, and provide. Jesus knew well that human communities always look for leaders-shepherds. Otherwise, they will fall into chaos and anarchy. Thus, Jesus chose the twelve apostles to share in the authority and responsibility of the Good Shepherd to prevent lawlessness and bring the sheep to green pasture.

Why twelve? Jesus did not just randomly pick men according to His favorite number. In the Jewish context, twelve is the number of the tribes of Israel, and by deliberately choosing twelve men as His apostles, Jesus intended to establish the New Israel. However, unlike the old Israel, the leaders are no longer based on the bloodline (the twelve sons of Israel) but by divine appointment and sharing in the divine authority of Jesus. And, because they were sharing in Jesus’ authority, they could preach the Gospel, cure the sick, and fight off the demons.

Are they meant to last? Like the leadership of old Israel did not cease to exist when the twelve Israel died, the Magisterium did not disappear when the twelve apostles died. Why? Because they have successors, Pope and bishops. While it is true that not all bishops are saints and skillful shepherds, they remain parts of the Magisterium established by Christ Himself. Thus, it is our duty as sheep to listen to our shepherds, support and pray for them.  

Rome

Valentinus Bayuhadi Ruseno, OP

Solemnity of the Body and Blood of Christ (Corpus Christi)

June 11, 2023

John 6:51-58

Today, the Church is celebrating the solemnity of the Body and Blood of Christ, or sometimes also called the Feast of Corpus Christi (Latin for ‘the Body of Christ’). Through this Sunday, the Church invites all the faithful to reflect as well as to celebrate another great mystery and miracle of Catholic faith, that is, the real presence of Jesus Christ in every Eucharist. As we heard from the Gospel of John, Jesus truly gave His Body and Blood as real food, and those who eat His Body and drink His Blood will have eternal life (John 6:51). But, do we really eat the Body and Blood of Jesus? Does it mean we are eating human flesh, and thus, we are committing cannibalism?

Yes, We are eating and drinking the Body and Blood of Christ, but we do not commit any act of cannibalism. Why so? The easiest way to answer this accusation is simply by going to the Church and observe the liturgy of the Eucharist itself. In the celebration of the mass, neither we see people eating raw meat nor vampires sucking fresh blood. Nothing cannibalistic at all in the Eucharist. So, where are the Body and Blood of Christ? The answer may be a bit complex. The bread and the wine that are offered and consecrated by the priest are no longer ordinary bread and wine. Yes, the appearance remains the same, but the nature is transformed into the real Body and Blood of Christ. In this perspective, we partake in Jesus not in cannibalistic manner, but rather in the eucharistic manner.

However, there is even something more fascinating if we carefully read Jesus’ words. When Jesus explains about the reality of His Body and Blood as true food, Jesus makes a typological comparison to the manna that the Israelites received in the desert. What is manna? Many of us assume that Manna is just another type of bread. Yet, if we read closely the Book of Exodus 16, the reaction of the Israelites who saw and took the manna was utter surprise because they never saw that kind of food before. In fact, the word manna comes from the Hebrew words מָן הוּא (read: man hu), and it simply means “what is this?” The Israelites were hesitant, but Moses assured them that this was the bread that came from heaven to sustain them in their journey through the desert.

From this typological comparison, Jesus wants us to liken His Body like the manna of the Old Testament. As manna is a real food from heaven, and so also Jesus’ Body is a real food from heaven. As manna is a food that sustained the Israelites’ journey in desert, so also Jesus’ Body is a food that sustains us in our journey on earth. As Manna appears like ordinary bread, but in reality something that defies the understanding of sons of Israel, and so also the Body of Christ appears like ordinary bread, but in reality, it is the greatest gift that goes beyond our comprehension.

We give thanks the Lord for giving us His Body and Blood, His whole self to us as the bread of life that nourishes and sustains us in this valley of tears. The Eucharist becomes His proof of love, that He will be with us until the end of time.

Rome

Valentinus Bayuhadi Ruseno, OP

Fourth Sunday of Easter [A]

April 30, 2023

John 10:1-10

Today is the fourth Sunday of Easter and traditionally it is also called as the Good Shepherd Sunday. This is for an obvious reason. The Gospel reading tells us about Jesus who introduces Himself as the gate of the sheepfold and the Good Shepherd. The other readings also point the image of God as the good shepherd, like the world-renown psalm 23, “the Lord is my shepherd.”

When Jesus proclaims that He is the gate of the sheep, it means that only through Jesus, we, His sheep, may find true rest and salvation. Yet, why did Jesus call himself a gate? Is not being a good shepherd already sufficient for us? The answer lies on the life and duties of a shepherd in the time of Jesus. One of the main purposes of a shepherd is precisely to become a ‘gate’ to the sheepfold.

A sheep is generally an animal who stays at the field rather than inside the stable or barn. Thus, to gather and protect the sheep during the night, the shepherds built a stone enclosure as high as 1.5 meter (around 5 feet) at the open field. The size of the enclosure would surely depend on the volume of the sheep. Then, generally it had only one passageway, and what made this passage unique is that the shepherd would station himself at the access way during the night both to prevent the sheep from going out and to protect the sheep from wild animals that tried to enter. From the point, the shepherd must be alert and vigilant for thieves who would jump over the enclosure wall and harm the shepherd. From here, we know that the shepherd is literally the gate of the sheepfold. At the morning, the shepherd would call his sheep and they would follow him to him as they were going out through the gate and marching to the green pasture.

Jesus is the gate of the sheepfold. This means that only in Him and through Him, we find true safety from the real dangers coming from the evil ones (symbolized as ‘wild animals’ and the ‘thieves’). While it is true that living in this world, we are constantly facing dangers in the forms of sickness, financial crisis, mental and relational issues, and other physical harms, the only danger that can have eternal consequence is one that destroys our souls. There are no other beings working relentlessly to harm our souls except the devil and his minions. Facing these extremely dangerous spiritual enemies, we can only rely in Jesus, our shepherd and gate.

Again, we need to be reminded that cases of demonic possessions, harassment and infestation are extraordinary ways. The ordinary and usual ways to harm our souls is through temptations to sin. Thus, only in Jesus and through the means He has given us through His Church, we find our true security from the onslaughts of the evil one. Through regular and pious reception of the Eucharist, we continue to graze in ‘spiritual green pasture’. Through the sacrament of reconciliation, the Good Shepherd once again brings us, the lost sheep, to the fold. Through various spiritual exercises, like devotions, fasting and almsgiving, we are growing in sensitivity to our Shepherd’s voice as well as the voice of our enemies. Only in and through Jesus, the gate of the sheepfold, we find our true security and peace.

Rome

Valentinus Bayuhadi Ruseno, OP

Valentinus Bayuhadi Ruseno, OP

3rd Sunday of Easter [A]
April 23, 2023
Luke 24:13-35

Two of Jesus’ disciples went to a village called Emmaus. One of them was Cleopas, and his traveling companion was probably his own wife, Mary [see John 19:25]. Why did they go to Emmaus? Perhaps they were afraid of the Roman and Jewish authorities who were pursuing the disciples after Jesus’ body was found missing. Therefore, they hid in Emmaus. Another reason was hopelessness. Although the Gospels do not explicitly say that Emmaus was the hometown of Cleopas, there is a high probability that Emmaus was indeed his hometown. Their hopes and expectations were shattered when Jesus, their expected Messiah, was betrayed and crucified. They no longer had any reason to stay in Jerusalem. Finally, they decided to leave the other disciples and return to their home in Emmaus.

However, Jesus had a special plan for them. On the way, Jesus appeared to them, although they could not recognize Him. Jesus started a dialog by asking them how they were doing. In sadness, they began to tell Him how they expected Jesus to redeem Israel, but He failed, and died on the cross. Even in their disappointment, Cleopas only regarded Jesus as a prophet, no longer the Messiah. Then, Jesus rebuked them for their slowness to believe what the Old Testament prophets had foretold about the Messiah. Then, Jesus began to explain ‘Moses and the prophets’ (i.e. the Old Testament Scriptures) to them. This was the first post-resurrection bible study and was given by Jesus himself!

Luke gives us interesting details on how Jesus’ method of conducting a bible study. “Then he explained to them what was written about him in all the Scriptures… [Lk 24:27].” The center of gravity of this bible study is Jesus. He shows how Moses and the prophets had prophesied about Him, and how now Jesus has fulfilled those prophecies through His suffering, death, and resurrection. In Church tradition, this method is called ‘typological catechesis’ [cf. CCC 129). Simply put, typology is a way of seeing Old Testament characters, places and events fulfilled in the New Testament, particularly in Jesus Christ. In fact, the early Church also used this method of Jesus right on. For example, Paul in his letters, referred to Jesus as the new Adam or the second Adam [cf. Romans 5:12-21; 1 Cor 15:45-49]. However, Jesus is more than just the new Adam. He is also the new Moses, the new David, and many more.

However, Jesus Bible Study is not just about good methods. In fact, it is not only about deepening the knowledge of the Scriptures. The story of Cleopas and his companion did not end with the end of the Bible Study, although they wanted Jesus to stay longer with them. So, Jesus stayed with them, but in a new and eternal way. He took bread, blessed it, broke it, and gave it to them. Any honest Catholic who regularly goes to Church will immediately recognize this act of Jesus as the Eucharist, and the Eucharist is Jesus himself. Likewise, the eyes of Cleopas and his companion were opened, and they recognized Jesus in this first post-resurrection Eucharist. So, the ultimate goal of Jesus’ bible study is to lead us to the Eucharist.

The story of Cleopas and his journey to Emmaus has always been my personal inspiration. Before I went to Rome, I used to give a Bible study every Saturday night. In this program, I explained the readings for the following Sunday. Yet, this activity is not only to go deeper into the Bible especially through the method of Jesus, but the real purpose is to help us experience a deeper encounter with Jesus in the Eucharist. If a Bible Study does not lead us to Jesus in the Eucharist, then it is not a Jesus’ Bible Study.

Rome
Valentinus Bayuhadi Ruseno, OP