indonesian catholic online evangelization

Baptism of the Lord

January 10, 2021

Mark 1:7-11

Baptism of the Lord is one of the defining moments in the life of Jesus. The synoptic gospels [Matthew, Mark and Luke] writes this event, though with their own perspective and emphasis. We are in the liturgical year B, and thus, we are listening from the Gospel of Mark. Mark’s version is noticeably the shortest, but it does not mean it does not deliver powerful message. The Baptism of Jesus in the river Jordan is a turning point in Jesus’ life. After this Jesus will be in the desert for 40 days, tempted by the devil, but he will prevail. Then, from this, Jesus will begin His public ministry, and unreservedly move toward Jerusalem, to Cross, Death and Resurrection.

Often, we ask, “why should John baptize Jesus?” We are well aware that John’s baptism is an outward sign of inner repentance. If a person repents, it means that the person has been living a sinful life. Does it mean that Jesus is a sinful man, therefore He asks for John’s baptism? Surely, Jesus who is God, is perfectly sinless, but the question remains, “why should Jesus be baptized?”  Mark does not give us a straight answer, yet the Church offers us the reason. Catechism of the Catholic Church states, “The baptism of Jesus is on his part the acceptance and inauguration of his mission as God’s suffering Servant. He allows himself to be numbered among sinners… Already he is anticipating the “baptism” of his bloody death… [CCC 536].”

Simply put, Jesus’ baptism speaks of this solidarity with us sinners, and this solidarity does not stop in the symbolic baptism of John, but this will find its fulfillment in the cross. As sinners, we deserve to die, but it is God who dies for us. The Church’s answer is beautiful, but is it truly in the mind of the evangelists, especially Mark?

When Jesus is baptized, Mark describes the sky is ‘torn apart’ and a voice came, “You are my Son, the Beloved…” The Greek word for ‘tearing apart’ is ‘schizo,’ and the same word is employed again by Mark when he recounts the happening in the Temple when Jesus died on the cross: the giant curtain that separates the holy place and the holiest place inside the Jerusalem temple [see 15:38]. Meanwhile, Mark also recounts a Roman centurion proclaims that Jesus is truly the Son of God, after witnessing remarkable events during Jesus’ death. From here, we can draw an interesting insight. With this basic pattern between what happens in baptism and in the cross, Mark is telling us that these two events are indeed related. The Baptism points to the Cross, and the Cross is the fulfillment of the Baptism.

It reveals the reason why the Father is so ‘so well pleased with His Son.’ The reason is through baptism, Jesus signals to all of us His eagerness to do His Father’s will. Though Jesus is sinless, He takes up our burden of sin and dies for us as proof of the Father’s love for us.

If in His baptism, Jesus accepts the cross, we, as the baptized Christians, are also called to carry our crosses. As we share Christ’s cross and carry it faithfully, we can hope to love radically. As we love deeply, we may hope for our salvation.

Valentinus Bayuhadi Ruseno, OP

The Feast of Epiphany

January 3, 2021

Matthew 2:1-12

The Christmas season ends with the feast of Epiphany of the Lord or the Feast of the Three Kings. However, if we read the Gospel carefully, we will discover that one who visited Jesus is magi, and the word “king” is not used to describe them. The Gospel of Matthew also reveals neither their number nor names. St. Matthew only speaks of three gifts offered: gold, frankincense and myrrh.

Magi is coming from the Greek word ‘magos’, and it is the same root word for magic. In his book ‘Jesus of Nazareth: The Infancy Narratives,’ Pope Benedict XVI explains that Magi have a wide range of meanings. In one sense, it may point to a black magician like Simon the Magician [see Acts 8:9-24], but in another sense, the magi may refer to the philosophers of noble birth coming from the land of Persia. Ancient philosophers are educated people who devoted themselves to the pursuit of wisdom. This is the reason why we call the magi as also the wise men. It seems that the wise men have eventually discovered through their careful study, that the great king who is the embodiment of wisdom herself has been born in the land of Judea.

Are they kings? The Church recognizes that the magi who brought three particular gifts are the fulfilment of ancient prophecy. Isaiah said, “Nations shall walk by your light, and kings by your shining radiance. Raise your eyes and look about; they all gather and come to you… bearing gold and frankincense, and proclaiming the praises of the LORD [Isa 60:3-4,6; which is our first reading].” In short, Isaiah prophesized that the light will guide kings, and they will come and bring gifts of gold and frankincense, and praise the Lord. The magi match the description of Isaiah’s prophecy, and from here, we can also say that the magi are also kings who were guided by the light of the star and offered precious gifts to Jesus. They might be indeed kings of small nations or perhaps, members of royalty, otherwise Herod the great would not have received them in his palace and welcome them cordially.

What about their names? Writing from the 8th century, ‘Excerpta Latina barbari,’ introduces them as Balthasar, Melchior and Gaspar. Whether these are their real name or not, we are never sure. However, we are invited to have the spirit and character of these wise men.

To find Jesus, they left their homes’ comfort and embarked into a long and challenging journey. They also learned to open their hearts as they discovered that the great king is not in the Herod’s palace, but a poor home of Joseph and Mary. Ultimately, they humbled themselves before Jesus as they worshipped Him and offered the best gifts representing their lives. Then, they may go home with great joy.

Epiphany means God’s manifestation to the nations, yet this manifestation requires the magi to get up, search, and be humble. We are the magi. We are invited to look diligently for Jesus. To be baptized, catholic is undoubtedly excellent, but it is just the first step of our incredible journey. We are called to go deeper into the beauty of our faith. We are challenged to see Jesus in even the most unexpected places. Unless we go out and seek, we never find. It is because we are the magi.

Valentinus Bayuhadi Ruseno, OP

Gaudete Sunday. Third Sunday of Advent [B]

December 13, 2020

John 1:6-8, 19-28

This Sunday is special. We are still in the season of Advent, and yet we see a different liturgical color. It is a rose color [not pink!]. This beautiful color symbolizes joy and hope, and it is in line with the spirit of the third Sunday of Advent, the Gaudete Sunday. Gaudete is a Latin word meaning “Rejoice!” The name is rooted in the introit or the opening antiphon of the Mass, from Phil 4:4-5, “Rejoice in the Lord always; again I will say, Rejoice. 5 Let your gentleness be known to everyone. The Lord is near” In the second reading, St Paul reiterates the motif, “Rejoice always. Pray without ceasing. In all circumstances give thanks, for this is the will of God for you in Christ Jesus. [1 The 5:16].”

Yet, the real question is, “Is the Church too naïve in inviting us to rejoice in these difficult times?” This deadly and fast-spreading virus covid-19 has devastated practically the entire planet. While it does not physically destroy the earth like a nuclear bomb, it does kill countless people. It slows down the economy and forces many governments, even the strongest, to panic and struggle. The number of victims keeps increasing, and there is no sign of abating. Indeed, we are going to have a different experience of Christmas this year. Indeed, covid-19 is not the only thing that makes our day so bad. Personal issues, family problems, conflicts in the community, and many other things are still haunting our lives. How do you expect us to rejoice? If we examine the words of St. Paul in 1 Thes 5:16, we discover that to rejoice is not an option, but God’s will for us! It gives us more reason to ask how it is possible?

The key is to understand joy neither as a simple absence of pain nor bodily and emotional pleasure. The Greek word is “kaire” and Angel Gabriel uses the same word to address Mary [Luk 1:28]. If we look at the life of Mary, she does not have a fairy-tale-kind life. Her life will turn upside-down, a sword will pierce her soul, and she will see her son die on the cross. Nothing pleasurable and sensational about that! Yet, she says, “My spirit rejoices in God my savior [Luk 1:47]! Mary is able to discover something precious despite tons of ugly things in her life. She discovers Jesus.

In 1 The 5:16, rejoice cannot be separated from unceasing prayer and giving thanks in all circumstances. That is another key. Through prayer, we are connected to God, and in prayer, we learn to see God and His plan in our lives. Sometimes, we can only see good things in good time, but the Gospel has told us the opposite: there is God in the dirty manger, and even there is God on the horrible cross. When we see God in these broken pieces of lives, we cannot but give thanks. And, when we are always grateful, we are inspired to rejoice.  That is the spirit of Christmas, and we are trained in the school of Gaudete Sunday.

Valentinus Bayuhadi Ruseno, OP

Check also my youtube channel “bayu ruseno” for more videos on catholic faith..