Renungan Minggu Katolik

07/01/2024

Orang Majus dan Kebenaran

Hari Raya Penampakan Tuhan - Epifani [B]
7 Januari 2024
Matius 2:1-12

Hari-hari akhir masa Natal ditandai dengan perayaan Epifani. Perayaan kuno ini erat hubungannya dengan kisah orang Majus dari Timur yang mengunjungi bayi Yesus di Bethlehem. Kisah ini merupakan penutup yang tepat untuk masa Natal karena orang Majus mewakili bangsa-bangsa di dunia yang datang dan menyembah raja yang baru lahir. Yesus lahir bukan hanya sebagai Mesias bagi orang Yahudi, tetapi juga Juruselamat bagi semua bangsa. Namun, siapakah sebenarnya orang majus ini, dan pesan apa yang mereka bawa bagi kita?

layout artis: reynald

25/03/2023

Lazarus and the Sacrament of Confirmation

5th Sunday of Lent [A]
March 26, 2023
John 11:1-45

There are seven signs (or miracles) in the Gospel of John. Naturally, the Church has recognized these seven miracles correspond to the seven sacraments. Last Sunday, we have seen that the healing of the man born blind turns out to be the sign to the sacrament of Baptism (see John 9:1-41). Now, we discover another Jesus’ sign-miracle, that is, the raising Lazarus to life. This miracle points to the sacrament of confirmation.

The sacrament of confirmation is often misunderstood and even neglected. There are many reasons for this. Some of us may feel that it is not necessary. We feel that we are already fulfilling sacred obligation when we are baptized, go to the Mass every now and then, and perhaps go to the confession once a year. Other receive an insufficient catechesis, and therefore, our understanding on the sacrament is very limited and even fussy. Others do not want to trouble themselves with another series of catechesis before the Confirmation. Others receive the sacrament without proper catechesis because their weddings are fast approaching. Thus, many see the confirmation as the second-rate sacrament.

However, this is not true at all. The Church continues to teach that this sacrament has indispensable role in the lives of the faithful. In fact, it is the second of the three sacraments of the initiation (together with baptism and Eucharist). To be full and mature member of the Church, we must receive the grace of the Holy Spirit imparted in the sacrament of confirmation. Now, how does today’s Gospel relate to the sacrament?

Firstly, Lazarus, together with Mary and Martha, has a loving friendship with Jesus before the miracle. This condition shows us that Lazarus is the symbol of baptized Christians who live in Christ. Secondly, Lazarus’ death and his going back to life point to the new life in the Spirit. John the Evangelist narrated explicitly that Lazarus has been in the tomb for four days (John 11:17). This is important detail, that is, Lazarus is truly dead, and his soul is no longer with his body. Thus, miracle of Jesus is a divine act that brings back life, uniting body and soul. While it is true that the Holy Spirit is not mentioned, but Jesus’ miracle brings us back to the creation of man where the Spirit of God was active and life-giving.

Finally, the miracle has enduring effects in Lazarus. After his return from the dead, Lazarus becomes a living witness to Jesus’ power and love. Because of Lazarus’ testimony, many come to Jesus and believe in Him. And for the same reason, Lazarus faces persecutions from Jesus’ enemies [see John 12:9-11]. Yet, Lazarus does not coward. He has been through death, but not even death can separate him from the love of Christ.

What happen to Lazarus are also happening in us. When we are baptized, we receive a loving friendship with Christ. Yet, in the sacrament of confirmation, our souls receive the gifts of the Holy Spirit and we become a mature Christians. We are now transformed to be a living witnesses of Jesus Christ and bring more people to God. We also are empowered to endure hardship and persecution because of Christ.

This is why before receiving the sacrament of holy matrimony or the sacrament of holy orders, we need to receive the confirmation. These two are the sacraments of service and witnessing, that bring other closer to holiness. Thus, only mature Christians are fit for this tasks. We are not only called to be Jesus’ friends, but also His brave witnesses to the world, and this sacrament makes us one.

Rome
Valentinus Bayuhadi Ruseno, OP

21/01/2023

John and Jesus

3rd Sunday in Ordinary Time (A)
January 22, 2023
Matthew 4:12-23

Matthew, our Evangelist, indicated that Jesus began His public ministry after John the Baptist was arrested. Why did Jesus take this decision? There are several reasons. The first one is that Jesus fulfilled what John himself has prophesied, “He must increase, but I must decrease (John 3:30).” John was highly popular, and many people followed him and considered him as a prophet of God, but his ministry came to a halt after he was imprisoned because he reprimanded Herod who married his brother’s wife (Mat 14:1-12). As John was no longer able to preach, Jesus came and bring the Good News.

Another interesting reason is that John serves as a mirror to the life and ministry of Jesus. What John did and experienced, would be done and experienced by Jesus, but with much greater scale. John’s conception was miraculous, because Zacharias and Elizabeth were deemed to be too old to have a child. Jesus’ conception was even unparallel because He was conceived by the power of the Holy Spirit and born of the virgin Mary. John had great followers and disciples, and also many people followed Jesus, and some became His close disciples. Both John and Jesus preached repentance, but the distinction is also clear. John preached to prepare the way of the Lord, while Jesus preached to build His Kingdom of God.

John baptized as an outward sign of inner repentance, while Jesus granted true forgiveness of sins. John authenticated his messages through his lifestyle, Jesus proved His Gospel through unprecedented miracles and mastery of the nature force. Both John and Jesus were persecuted and executed because they preached the repentance and truth, and thus, offended the authority. However, Jesus resurrected and ascended into heaven, while John, who is already in heaven, is still waiting for his resurrection of the body.

When I met Fr. Gerard Timoner, our Master of the Order, in Rome, he told me this interesting fact about John and Jesus. John’s birthday is June 24 while Jesus is December 25. What is fascinating is not only the date is six months apart, but also the natural phenomena happening around those dates. John’s birthday is near to summer solstice. It occurs when the tilt of the Earth's axis is most inclined towards the sun, resulting in the longest period of daylight for the year. Yet, after this solstice, the days are growing shorter and shorter. Meanwhile Christ’s birthday is near winter solstice, the shortest day of the year. Yet, after this solstice, the days are growing longer and longer. These phenomena also fulfil what John said, “He must increase, but I must decrease”

What is for us? As we begin our journey through the Ordinary Season, we are called to be like St. John the Baptist. We are to mirror Christ in our lives. We may have different vocations in this world, like laity, married persons, priests, or religious women, but in our way of life, we are to reflect Christ. Do other people see Jesus when they see us? Do we bring peace, repentance, and truth to others like Jesus does? Are we leading others to Jesus and not be tempted to draw people to ourselves?

Valentinus Bayuhadi Ruseno, OP

14/01/2023

Why John did not know Jesus

2nd Sunday in Ordinary Time [A]
January 15, 2023
John 1:29-35

Reading through today’s Gospel, we may have some questions in our minds, “why did John call Jesus ‘the lamb of God who takes away the sin of the world?’ and ‘why did John say that he did not know Jesus and Jesus was before him?’ we know for sure that John was a relative of Jesus and, in fact, he was born six months ahead of Jesus. In this reflection, I will no longer write about the identity of Jesus as the Lamb of God because I have talked about it two years ago [kindly check my reflection dated January 17, 2021]. Thus, we try to answer the second question.

We know from the Gospel of Luke that Mary and Elizabeth, the mother of John, were close relatives, and Mary even spent around three months at the place of Elizabeth and Zachariah, her husband [Luk 1:39-56]. The birth of John and Jesus are even closely linked. Sometimes, I stumble upon a religious art depicting John and Jesus were playing together as little children. Surely, this is coming from the imagination and creativity of the Christian artists. Then, why did suddenly John say ‘he did not know Jesus’?

The answer may be discovered in the early life of John recorded in the Gospel of Luke. Luke writes that John grew strong in the Spirit, and he was in the wilderness until the day he appeared publicly to Israel (see Luk 1:80). Thus, John may hear about Jesus from his parents, but it is most likely that they were never personally met because John was in the wilderness since he was very young. Why wilderness? How could a young child survive in the wilderness? A number of scholars suggest that John, as young boy, entered one of the Essences communities. The Essences are the Jewish religious group that flourished in the time of John, and they were well-known for their strict adherence to the Law of Moses. They were also famous because they lived as communities in the wilderness.

Another interesting thing is that John said that Jesus was ‘before’ him. Yet, John was born earlier than Jesus. Here, John was not referring to the chronological date of birth and biological age. By divine inspiration, John testified that Jesus has existed even before him, and in fact before everything else. This is consistent with the prologue of the fourth Gospel (see John 1:1-14). Even before Jesus was born into the world, He was already with the Father and the Holy Spirit for all eternity. John the Baptist recognized the divinity identity of Jesus.

What do we learn from John’s testimony? Many of us may know little about Jesus. We may celebrate His birthday every year and recognize His face (because of the shroud of Turin), and be familiar with some His stories and teachings, but we do not know much about Him. Even for many biblical scholars and theologians who spend almost their lives to study Jesus’ life, Jesus remains a mystery. Here is the consolation: even John, Jesus’ relative, does not know much about Jesus!
It is true that John knew very little about Jesus, but what he recognized is the most fundamental, that is, Jesus was before him. In short, Jesus is divine. Surely, I am not saying that we must stop getting to know Jesus, and simply believe that He is divine. In the contrary, we are invited to know Him better and deeper, and at the same time, we must not lose sight of the fundamental: His divine identity. Otherwise, we can easily fall into a temptation that Jesus is anything, but divine. In our study, we can discover that Jesus is a great prophet, a wonderful healer, a powerful exorcist, a righteous teacher, but if we fail to acknowledge His divinity, everything will be in vain.

St. John the Baptist, pray for us.

Rome
Valentinus Bayuhadi Ruseno, OP

07/01/2023

Gold, Myrrh and Frankincense

The Epiphany [A]
January 8, 2023
Matthew 2:1-12

The story has what it takes to be magical. It begins with a long and adventurous journey of people searching for a great treasure, the new-born King. There is also a mysterious star that guides them. Then, the antagonist, in the person of Herod, appears. He seems to be a helpful and sincere guy, but secretly hides his evil intention and plot to destroy the true King. Here comes the twist. The main characters discover their King in the most unexpected way: a little child in a humble house with His poor family, yet He is also Emmanuel, God-with-us. Then, for the finale, the Magi barely escape the mad king as they are warned in a dream and return to their own countries through a different and safer way.

Matthew is a genius storyteller, and allows us, his readers, to be part of the story. Most of us can easily identify ourselves with the Magi. He also leaves some elements 'incomplete' so that we may fill them in with our interpretation and imagination. One of those is the Magi's gifts. Why do they offer gold, frankincense, and myrrh?

One of the earliest answers comes from St. Irenaeus (ca. 200 AD). He said that the gifts represent the identity and mission of Christ. Gold is one of the most precious and expensive metals, and this is for His kingship. Frankincense is a resin from a particular plant and is commonly used for religious ritual, and this is the symbol of His divinity and priesthood. Meanwhile, myrrh is a spice used in burial (see John 19:39), and this points to His death and human nature. St. Thomas Aquinas in his commentary on Matthew explained that these gifts served practical purposes. Gold is to support the Holy Family, who was poor. Myrrh may be used to warm the baby's body, and frankincense to remove the stench.

Another interesting interpretation is that gold, myrrh, and frankincense are materials used in ancient alchemy and sorcery. Magi (from 'magos' and the root word of 'magic') were believed to be involved in magical activities, but when they discover Jesus, they decide to give up these things and find a new way in their lives. Thus, these gifts represent the conversion of the Magi to true faith.

However, I am personally inclined towards the simplest interpretation. The Magi offered these items because these gifts were the most precious things in their possessions. They offered the best they had to the true King. This is a fitting gesture of honoring a king as well as worshiping God. In the Bible, acts of worship involve offering the best we have to God. The Magi discovered the true God and worshipped Him. This transformed their lives and brought them joy and salvation.

The story of Epiphany tells us that the human race has a purpose, that is to find its God. We are extremely blessed because we have discovered our God. Yet, the question is: do we wish to worship Him? What will we offer to Him? Are we willing to give the most precious things in our lives? Do we desire our lives to be transformed? Until we offer our gold, myrrh, and frankincense, it is not yet a glorious ending.

Rome
Valentinus Bayuhadi Ruseno, OP

31/12/2022

Mary and her Motherhood

Solemnity of Mary, the Mother of God [A]
January 1, 2023
Luke 2:16-21

After eight days (octave) we ponder the mystery of our Savior’s birth, we turn our eyes to the woman who gave birth to the Savior. Therefore, exactly on January 1, we celebrate the solemnity of Mary, the Mother of God. It is once again an opportunity to clarify some misconceptions about this important dogma, as well as to deepen our understanding on her motherhood.

The title mother of God for Mary does not mean that she is a god-mother who created other deities. Neither she is a goddess-wife of God the Father. The Church always teaches that Mary is not a god, but a human being. To understand better, we look closely the word ‘mother’. A mother is someone who has a person in her womb and eventually give birth to that person. Mary had the second person of the Trinity in her womb, and in due course, gave birth to Him. Thus, as simple logical conclusion, Mary is the mother of Jesus, the Second Person of the Trinity. In short, Mary is the Mother of God.

However, being a mother is not only about getting pregnant and giving birth. A true mother is a woman who also raises, nourishes and educates her children. Mary did not stop when she gave birth to Jesus in Bethlehem. She did not leave Jesus on the manger and went away. She did not abandon baby Jesus to the Magi or to Herod’s army. With Joseph, Mary protected, nurtured and ‘made big’ Jesus. In fact, Mary was faithful to follow Jesus to His cross and tomb.

How did Mary perceive her identity as a mother? We recognize that when Mary received Jesus in her womb, she was entering extremely perilous situations. She could lose her life because people may stone her, or Herod’s soldiers may arrest and kill her. She endured the life of exile in Egypt, and had to contain with life of poverty. But, did she regret her decision?

The answer we can get from Mary’s song, ‘Magnificat’. “My soul magnifies the Lord, and my spirit rejoices in God my Savior… (Luk 1:46–47)” In Hebrew language, the term ‘my soul’ or ‘my spirit’ is another way to say ‘I’. Thus, Mary said, “I magnifies the Lord, and I rejoices in God my Savior.” Interesting to note is the word ‘magnify’ or literally ‘make big’. What does it mean ‘Mary makes big the Lord’? The Greek word is ‘μεγαλύνω (- megaluno)’ and it is related to Hebrew word ‘גָּדַל’ (- gadal) which means to become physically mature. Therefore, what Mary said is that she physically nourishes the Lord in her womb as well as to make sure the Lord grow into maturity. And in her role as a mother of the Lord, she rejoiced exceedingly.

Mary becomes an antithesis to modern toxic maternity. In our time, many separate sexualities with pro-creation, and even consider fertility as disease. Many see being a mother and having a child are unnecessary burden that must be avoided and disposed. Mary saw things the opposite way. Despite life-threatening situations, Mary accepted her motherhood as integral part of her identity as woman. She saw Jesus in her womb as great blessing, and her participation in God’s will. She knew well only when she fulfilled God’s plan, she found her true joy.

Happy Mothers’ Day!
And
Happy New Year!

Rome
Valentinus Bayuhadi Ruseno, OP
photocredit: Fra Angelico, Museo San Marco, Firenze

04/12/2022

03/12/2022

The Scriptures and the Advent

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

photocredit: jonathan sanchez

26/11/2022

Matthew and His Gospel

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

19/11/2022

Is Jesus a king?

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

12/11/2022

How to prepare for the End of Time

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