31st Sunday of the Ordinary Time [A]

November 5, 2023

Matthew 23:1-12

One of the greatest crises in our time is the crisis of fatherhood. In various societies, many children live and grow up without their fathers. Many surveys and studies have pointed out this reality affected especially the western countries. Yet, the virus is also penetrating other countries that possess strong family cultures. The absence of a father in the family severely affects the children’s behaviours. Children without fathers tend to grow into persons with various mental issues and problems with society. Now, in the Gospel, Jesus said, “Call no one father on earth… (Mat 23:9).” In our context, Jesus’ words are intriguing. Why did Jesus not allow us to call anyone father while our societies need fathers more than ever?

Before we go deeper into Jesus’ words, we will delve first into the necessity of the real presence of the fathers in the families. Father has many essential and irreplicable roles, yet if we must sum up, there are two most fundamental duties. The Bible speaks of these two characters in the book of Genesis, “The Lord God took the man and put him in the garden of Eden to serve (עבד) it and guard (שׁמר) it. (Gen 2:15)” From this verse, God assigned Adam two critical responsibilities: serve and guard the garden. Since the garden is where Adam and Eve lived, the garden symbolizes the home and family of Adam. Like Adam, every man who enters fatherhood receives these two essential duties.

To serve (עבד – read: abad) can be understood as providing its necessary things so that the family may function adequately and even flourish. It is not enough for a father to provide material needs to his children, but also emotional and, most importantly, spiritual. Many men work hard for their families, but when they return home, they spend their time with themselves rather than with the children. Many men are indeed good providers but tend to neglect the faith growth of their children. Many men even have a misconception that emotional and spiritual needs are only the jobs of women. Yet, the way women and men love are different, and the children need both to grow healthily. To serve means also to teach true values and morality, and often, these are best taught by examples, not only by words.

To guard (שׁמר – read: shamar) means to protect from danger, both that are external and internal, both physical and spiritual. Often, it is easy to protect the family from external and visible forces because we can easily perceive the threats. But, to guard against the invisible enemies is much more difficult. The unseen dangers can come in the form of false ideas or wrong moral teachings. Fathers need truth and clarity to distinguish between the right and the wrong. Fathers also need a balance of firmness and gentleness when they give corrections and discipline. Children without discipline tend to grow into weak and indecisive adults, while children raised in violence tend to become rebellious men and women.

When Jesus said, “Call no one father on earth except the Father in heaven.” Jesus did not prohibit all men from being called fathers. Instead, Jesus reminded us that all men do not automatically become a father when they have children (both physically and sacramentally). Unless they follow the examples of the heavenly Father, they do not deserve the title ‘father’. To serve and to guard are two things that every father must do, and we have our Father in heaven as our inspiration and model.

Rome

Valentinus Bayuhadi Ruseno, OP

30th Sunday in Ordinary Time [A]
October 29, 2023
Matthew 22:34-40

Love is arguably the most used but also the most misunderstood and even misused. Some people use this word to manipulate others and get what they want. Men or women can say, ‘Don’t you love me?’ to keep their partners in a toxic and abusive relationship. Some others will easily utter, ‘This is because we love each other,’ to justify their sinful behaviors. For the ‘love’ of their country and race, some men persecute another ethnic group and burn their villages. For the ‘love’ of God and religion, some men blow themselves up and kill innocent people, including children. Yet, this is not the real love, and surely not what Jesus meant when He taught the commandment of love. So, what does Jesus mean by true love?

To answer the question, we need to understand first our gospel today. To understand it, we need a bit of context. When the Pharisees asked Jesus about the greatest commandment in the Law, they expected Jesus to select one from among various regulations and commandments in the Law of Moses. Jewish traditions counted there are 613 precepts in the Law of Moses. From among many possible answers, Jesus chose, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” For many of us Christians, Jesus’ answer seems to be revolutionary and breaks away from the Law of Moses. We often think that the Old Testament is about the Ten Commandments, but the New Testament is about the Law of Love. Yet, this is far from the truth.

Jesus’ answer is straight from the heart of the Old Testament. His answer is from Deut 6:4-6. In Jewish tradition, it is called ‘Shema’. These verses are sacred for the Israelites, and they would recite these words several times a day as their basic prayer. We may think of ‘Shema’ as a prayer of Our Father in the Catholic Church. However, Jesus did not stop there. He also added the second greatest commandment, “You shall love your neighbor as yourself.” Again, this is also coming from the Old Testament (see Lev 19:18).

What is revolutionary about Jesus’ answer is not about the sources of His statements but the true orientation of all precepts in the Law of Moses. We do all things because of our love of God. At the same time, Jesus’ greatest commandment clarifies and gives proper orientation on how we love others. The love for others is the essential manifestation of the love for God and is made for the love for God (see CCC 1822). A simple way to do this is by asking the question, “Is my action pleasing to God?” If the answer is not, surely our action is not a true love.

Therefore, we cannot use ‘love’ as a justification for our sinful behaviors and lifestyles. We cannot say that we love someone, but in reality, we bring them far from God. It is also totally false to kill innocent people in the name of love for God.

Rome

Valentinus Bayuhadi Ruseno, OP

29th Sunday in Ordinary Time [A]
October 22, 2023
Matthew 22:15-21

“Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s (Mt 22:21).” Many people understand Jesus’ words as His approval to pay taxes and, thus, to support and honor duly elected or appointed leaders of governments. Though many of us are not comfortable knowing that our hard-earned money is deducted, we can comfort ourselves with the knowledge that our money is used to fund the various governments’ projects. Hopefully, these projects are for the welfare of the people. Indeed, there is nothing wrong with seeing Jesus’ statement in this light, yet we must remember the second half of Jesus’ words.

Jesus also said that we must render to God what belongs to God. Does it mean we must pay ‘taxes’ to God just like we submit it to the government? Surprisingly, the answer is yes. We must remember that we are not just citizens of the kingdoms or nations of this world but also the citizens of the Kingdom of God. To become a good citizen of a country, we must contribute to the development of the country. Typically, we do this by paying taxes, but we are also expected to obey the laws of the land and be involved in various good practices. So, it is the same with a good citizen of the Kingdom of God. We also contribute to the Kingdom of God by obeying the laws of the Kingdom and offering what belongs to God. Then the question is, ‘What belongs to God that we need to render to God?’ What is the currency of the Kingdom of God? To answer this, we must go back to today’s Gospel.

When Jesus was dealing with the Pharisees who attempted to entrap Him, He took a Roman coin. He showed it to those around Him and asked, “Whose image and inscription are there?” They readily answered, “Caesar.” Then, He said, “render to Caesar what belongs to Caesar…” The basis of ownership is the presence of “image.” The coin belongs to Caesar because it bears his image. Thus, paying tax is simply giving back to the coins that, since the beginning, belonged to Caesar and the Roman Empire. Yet, Jesus did not stop there. He taught also, “render to God what belongs to God.” And what belongs to God? The answer is those who possess the image of God. Going back to Genesis 1:26, we discover that we were created in the image of God, and therefore, we belong to God. The only currency of the Kingdom of God is our souls, our lives.

However, we must also remember that our obligation to God surpasses our obligations to men. If we do not pay our taxes and disobey the country’s laws, we may be in trouble with the government. However, if we do not give what is God’s to God, we may lose our souls forever. While the first concerns our survival, the second concerns our eternal destiny.

Do we live our lives as a pleasing offering to God by avoiding sinful lifestyles? Do we offer our daily works, our daily efforts for the glory of God? Do we unite spiritually our bodies with the Body of Christ in the Eucharist to be the worthiest sacrifice?

Rome

Valentinus Bayuhadi Ruseno, OP

28th Sunday in Ordinary Time [A]

October 15, 2023

Matthew 22:1-14

Phil 4:12-14, 19-20

St. Paul ended his letter to the Philippians by sharing one of his greatest secrets, “I have learned, in whatever state I am, to be content …I have learned the secret of facing plenty and hunger, abundance and want. (Phil 4:12).” St. Paul is giving away the secret of facing all situations in his life, which leads him to happiness. Then, what is his secret of happiness?

Often, we believe that happiness means that we get what we want. We are happy when we earn a lot of money or material possessions. We would be thrilled if we got the latest smartphone or could buy a brand-new car. We are ecstatic when we succeed in our work, business, or relationship. Those actively engaging in the Church are pleased when we know our ministries and apostolates bear fruits. Yet, this is different from what St. Paul means by happiness. The word he used is ‘αὐτάρκης’ (autarkes), and this word means ‘contented, sufficient.’ Joy is not possessing all we desire but being contented with what we have.

Moreover, the apostle wrote, “I know how to be abased, and I know how to abound (Phil 4:12).” He reminded us that not only do we have to know how to endure and persevere in times of hardships and trials, but also to navigate our ways in time of abundances. On previous Sundays, I have written about St. Paul’s advice in times of suffering, but St. Paul also had advice for us living in abundance. Certainly, there is nothing wrong with this enjoyment of earthly things and success, but these things also may lead us to greed and pride.

Greed. Since these earthly possessions provide us comfort and pleasure, they may trap us into inordinate attachment toward these temporary things. We become addicted to the fun they induce and want more and more of it. Then, we turn to be enslaved as we justify all means to achieve these worldly things. We cheat, we steal, and even we manipulate others. St. Paul himself warns us, “The love of money is the root of evil (1 Tim 6:10).”

Pride. Abundance may lead to another very dangerous vice, that is pride. As we gain many things through hard work, we begin to think we are solely responsible for these achievements. We think highly of ourselves and look down on others. We forget that what we have are God’s blessings and rely solely on our strength.

So what is St. Paul’s secret to true happiness? He wrote, “I can do all things in Him who strengthens me. [Phil 4:13]” Yes, the Lord strengthens us to persevere in the time of trials, but we must be “in Christ” also in the time of abundance. What does it mean? Firstly, to be in Christ in a time of abundance means we put humility to recognize that our success and possessions are primarily God’s blessings. This is a remedy against pride. Secondly, to be in Christ in a time of abundance means always considering whether our actions will please Jesus. Will stealing money be pleasing to Jesus? Will excessive spending be pleasing to Jesus? This is a remedy against greed. In short, if we want to be happy, live in Christ, live a holy life.

We can do all things, both in times of suffering and abundance, in Him who strengthens us.

Rome

Valentinus Bayuhadi Ruseno, OP

27th Sunday in Ordinary Time [A]
October 8, 2023
Matthew 21:33-43
Phil 4:6-9

At the end of his letter, St. Paul commanded the Church in Philippi to have no anxiety. His advice seems friendly and comforting, yet if we look carefully, St. Paul was not simply giving counsel but a command. “Have no anxiety!” Yet, is it possible to be free from anxiety? What is anxiety? Does it serve any purpose in our lives? And, what was St. Paul’s advice to handle anxiety?

Anxiety is a natural response to stress or a perceived threat. Anxiety triggers both psychological and physiological reactions. Anxiety causes a complex emotional state characterized by uneasiness, fear, nervousness, and even anger and excitement. Physically, anxiety may lead to palpitation, breaking into a cold sweat, muscle tension, stomachache, and many others. Anxiety itself is not harmful and can serve a good purpose. Anxiety encourages us to prepare ourselves better when facing complex and unexpected situations. Yet, often, anxiety tends to be excessive, paralyzing, and may even lead to mental disorders. Then, when our mental health has suffered because of excessive anxiety, the best course will be consulting experts like competent psychiatrists. Yet, when the level of anxiety is within the healthy range of emotions, St. Paul’s advice may greatly benefit us in moderating our anxiety. So, what are St. Paul’s counsels for us?

Firstly, St. Paul wrote, “Finally, brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely,… think about these things (Phil 4:8).” In short, St. Paul advised us to think of good things, rather than to focus on the worse possible outcomes. St. Paul recognized that the essential factor that causes and sustains anxiety is what we perceive and keep entertaining in our thoughts. The Greek word for anxiety is ‘μεριμνάω’ (- merimnao), and this word may be related to the Greek word ‘μνήμη’ (mneme), which means memory. What we keep in our memories will affect us both psychologically and physically. Amazingly, this fact is not far from modern psychiatry, which identifies that our cognitive function plays an essential role in anxiety.

Yet, it is not only about ‘thinking positive,’ but to see lives through the lens of faith. St. Paul also said that to counter excessive anxiety, we must offer our concerns to God in prayers and be grateful (see Phil 4:6). Yes, facing problems and difficulties may cause anxiety. Still, by bringing them to God in our prayers, we learn to trust that God will take care of us. More importantly, we need to learn from St. Paul. When writing this letter, he was in chains, persecuted, and facing the possibility of execution. These conditions were severe causes of heavy anxiety for Paul. Yet, Paul was thankful and even rejoicing in his conditions. Why? He knew well that even his sufferings were part of God’s providence and would be eventually beneficial for the Church (see Col 1:24; Phil 1:21). Thus, he did not drown himself in anxiety or run away by denying the faith. He courageously embraced his situations and offered his thanksgiving to God.

In conclusion, there are two things to counter excessive anxiety: think of the good things and have faith in God’s care for us.

Valentinus Bayuhadi Ruseno, OP