The anti-ambition or the front row in the pattern of satraps

(Mt 20:20-28)

Unofficially, Pius VII tried to lift the triregnum (neoclassical style, unusual) given to him by Napoleon, but his pages could hardly lift it up because of the weight.

Let alone carry 8 kilos and 200 grams on his head! He even tried to put it on, however, while of course someone also supported him from the side [imagine if he had fallen on his red slippers].

But it was also too tight: impossible to get your head into it!

Out of spite, Bonaparte the new emperor had it made so that no pope could ever wear it; and so it was, the ironic museum piece.

The imposition formula was: 'Receive the Tiara adorned with three crowns, and know that Thou art Father of Princes and Kings, Ruler of the world, Vicar on earth of Our Saviour Jesus Christ, to whom be honour and glory for ever and ever. Amen.

While amidst symphonies and choirs some were waiting for the moment of the tiara to weep a little over the ancient splendours, at the celebration of the reopening of the Council - after the coronation - Paul VI finally laid the triregnum on the papal altar.

He took it off with satisfaction, not because it was uncomfortable (he had a good four and a half kilos on his head): later he also made other gestures of unexpected renunciation with demands to be obeyed.

After him, no pope had the courage to adorn himself.

It was an opportunity not to be missed by anyone with vast experience of curial and diplomatic circles.

With in his fist the keys of Heaven, the reins of the earth and the command of Purgatory [the three crowns], the pontiff decided to bring up several flames from underground - to overheat the strains of some careerist from the sidelines, accustomed to directing souls by standing on top of any trunk.

Pope Francis speaks explicitly of clericalism as the root of all the Church's moral evils [if we do not get the grace of principality, it would not hurt to at least aspire to the roles of those who stand beside the leaders: v.21].

Like the ambition of the sons of Zebedee, among us it is all a scramble for a place in the sun - a very serious and radical deficiency, incapable of any activity of critical prophecy.

A false concept of the kingdom: that is why the plane is often off course, which does not bode well for ambitious leaders, always strangely in the race.

(Never shrink back and let the faithful or brethren think of us as idiots who do not 'reap' and therefore do not know how to be in the world).

Officially united to the Offering of the Servant Son, in fact not everyone believes that in the weakness of the believer stands out the divine Power and authentic Esteem that builds the fabric of the present and launches the future.

So much for the dreamers of Neverland: to so many it seems more dignified to presume upon oneself.

It is better to think that the glorious Cross of Christ is a momentary parenthesis and entirely his own, the fruit of a pre-established plan or of a blind destiny, so that the humiliation of making oneself small does not touch us.

Behind the good manners, bad habits creep in - and greed, which through fixed privileges leads the churches to the loss of meaning and cohesion.

With a trail of life annuities [lifelong prerogatives and titles, with no possibility of ministerial replacement, no checks and balances].

Those who aim for visibility and trunks have no real interest in people, except for their co-opted elite.

They think calculatingly and act according to vanity: displaying their 'spiritual' rank, with an artificial sense of honour, and pre-eminence, arrogance, spin.

Let us imagine the inscrutable quality of pastoral proposals deprived of the conviction of another Waiting, enlightening. Sometimes set up for greater external shine, and self-congratulation; promoting numbers, window-dressing, and catwalks.

The Empire subjugated the Mediterranean basin with the strength of the Legions. Through a vast slave and tribute base, it concentrated titles and wealth in the hands of small circles - with abuse of power and coercion.

The new kingdom must be the seed of an alternative society.

And when the archetype of the pyramidal Church falls apart, a victim of its own internal contradictions, we must be ready to offer people a model of coexistence that no longer disintegrates [with its own boomerangs].

The pivot will be to re-appropriate a kind of synthesis of Jesus' life to make it our own, as expressed in v.28.

Three titles are enunciated here that gave rise to Christology:

"Son of Man" is the One who manifested man in the divine condition: fullness of humanity that reflects and reveals God's own intimate life.

He is the figure of an accessible and transmissible 'holiness', all incarnate - even summary.Son of Man is in fact the authentic and full development of the person according to the active Dream of the Father, which sweeps away the obsessive "Yoke" of common Religion - dilating life (and the boundaries of the ego).

In joining the "Son of Man" we are introduced as protagonists in salvation history.

Collaborators in the pinnacle of Creation - that is, in the process of love. And we are detached from the pre-human of competitions [belligerent condition of lust for supremacy].

"Yahweh's 'Servant': Righteous One who suffers the pains of Love, in order to save us - icon of the Father's resigned and wise strength, who through his sons reveals himself not as victor, but as a meek lamb.

Sacrificial icon - in the ancient sense of 'sacrum facere', to make sacred - to raise up a people unable to go to God through their brothers.

In Judaism, the death of the righteous - even in the juridical dimension of the Torah - was equal to a ransom, already understood as reparation-expiation for the multitude (v.28) of the guilty (cf. Is 53:11-12).

In Christ the vicarious mechanism vanishes: the Father sends the Son not as an external or propitiatory victim, necessary and predestined, but to make us reflect, the first step of humanisation.

Thus recovering the dimension of awareness and Communion [i.e. conviviality of differences].

Hence: the only title of "pre-eminence" remains that of "Go'el": to make oneself (each one) a "Next of kin" who takes on every debt for the redemption of others, for the restoration of personal dignity and total self-possession.

Full fraternity with woman and man of every condition should be the apostle's growing programme.

Unusual instrument of 'excellence' or 'eminence' - yet frankly sapiential, according to nature:

Even the Tao Tê Ching (LII) states: 'Enlightenment, is to see the small; strength, is to stick to softness'.

Despite the disproportion, only this turning of the Face stands at the centre of the story and does not lower God to the level of trivial domination.

Reversal and Freedom that becomes a permanent programme of active solidarity, and stimulates fervour.

Determining principle of the new Kingdom, where one does not chase ambitions.

Rather, one shares the Master's fate, that is, "drinking the same cup" (vv.22-23) and the destiny of others' fulfilment, even paradoxical.

In Christ, the people of the Church-Family proceed towards Jerusalem, without merits or functions that claim a right - but with the keys to life.

This is how one finds oneself concretely "on the right and left" (vv.21.23) of the royal Crucified One - and in mystical union with the wounded Risen One.

Ascending together.

Jesus presents himself as a servant, offering himself as a model to be imitated and followed.

In the Gospel we have just heard proclaimed there is offered a model to imitate and to follow. Against the background of the third prediction of the Passion, death and resurrection of the Son of Man, and in profound contrast to it, is placed the scene of the two sons of Zebedee, James and John, who are still pursuing dreams of glory beside Jesus. They ask him, “Grant us to sit, one at your right hand and one at your left, in your glory” (Mk 10:37). The response of Jesus is striking, and he asks an unexpected question: “You do not know what you are asking. Are you able to drink the cup that I drink?” (Mk 10:38). The allusion is crystal clear: the chalice is that of the Passion, which Jesus accepts as the will of God. Serving God and others, self-giving: this is the logic which authentic faith imparts and develops in our daily lives and which is not the type of power and glory which belongs to this world.

By their request, James and John demonstrate that they do not understand the logic of the life to which Jesus witnesses, that logic which – according to the Master – must characterize the disciple in his spirit and in his actions. The erroneous logic is not the sole preserve of the two sons of Zebedee because, as the evangelist narrates, it also spreads to “the other ten” apostles who “began to be indignant at James and John” (Mk 10:41). They were indignant, because it is not easy to enter into the logic of the Gospel and to let go of power and glory. Saint John Chrysostom affirms that all of the apostles were imperfect, whether it was the two who wished to lift themselves above the other ten, or whether it was the ten who were jealous of them (“Commentary on Matthew”, 65, 4: PG 58, 619-622). Commenting on the parallel passages in the Gospel of Luke, Saint Cyril of Alexandria adds, “The disciples had fallen into human weakness and were discussing among themselves which one would be the leader and superior to the others… This happened and is recounted for our advantage… What happened to the holy Apostles can be understood by us as an incentive to humility” (“Commentary on Luke”, 12, 5, 24: PG 72, 912). This episode gives Jesus a way to address each of the disciples and “to call them to himself”, almost to pull them in, to form them into one indivisible body with him, and to indicate which is the path to real glory, that of God: “You know that those who are supposed to rule over the Gentiles lord it over them, and their great men exercise authority over them. But it shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be slave of all” (Mk 10:42-44).

Dominion and service, egoism and altruism, possession and gift, self-interest and gratuitousness: these profoundly contrasting approaches confront each other in every age and place. There is no doubt about the path chosen by Jesus: he does not merely indicate it with words to the disciples of then and of today, but he lives it in his own flesh.

[Pope Benedict, address to the Consistory 18 February 2012]

St James!
Behold me here, once again, beside your tomb
which I approach today, a pilgrim of all the pathways of the earth,
to honour your memory and implore your protection.

I come from luminous and perennial Rome
to you who became a pilgrim, following the footprints of Christ
and who brought his name and his voice
to this farthest part of the earth.

I come from Peter's side
and, as his successor, I bring to you,
to you who, with him, are a pillar of the Church,
the fraternal embrace that traverses centuries
and the song which resounds firm and apostolic in its catholicity.

With me, St James, there is an immense and youthful flood
which has surged from springs in all the countries of the world.
Here, you have it, united and still in your presence,
anxious to refresh its faith in the vibrant example of your life.

We come to this blessed threshold in eager pilgrimage.
We come immersed in this great throng
which throughout the centuries
has led people to Compostela
where you are pilgrim and host, apostle and patron.

And we come today to you because we are on a common journey.
We are walking towards the end of a millennium
which we want to close with the seal of Christ.
We are going further still, to the beginning of a new millennium
which we want to open in the name of God.

St James,
for this pilgrimage of ours we need
your zeal and courage.
For this reason, to ask them of you, we have come
as far as this "finisterrae" of your apostolic adventures.

Teach us, apostle and friend of Our Lord,
the WAY which leads to him.
Open us, preacher of the lands of Spain,
to the TRUTH your learned from the Master's lips.
Give us, witness of the Gospel,
the strength always to love the LIFE .

Place yourself, patron of pilgrims,
at the head of our Christian youthful pilgrimage.
And just as, in the past, the peoples walked towards you,
may you be a pilgrim with us when we go to meet all peoples.
With you, St James, Apostle and Pilgrim,
we want to teach the nations of Europe and the world
that Christ is - today and always -
the WAY, the TRUTH and the LIFE.

[Pope John Paul II, prayer at the tomb of St James, Santiago 19 August 1989]

[The Jubilee Year 2021 dedicated to the Apostle James, whose remains, preserved in the Cathedral, are visited by countless pilgrims, has begun in Santiago de Compostela, in the region of Galicia, Spain. In the message sent by Francis, the invitation to a journey of conversion and solidarity with one's fellow travellers].

It opened on 31 December 2020, the Compostelan Year, a jubilee that is declared for the year in which 25 July, the memorial of St James the Martyr, falls on a Sunday. This will be the case in 2021. The theme of the event is "Come out of your land! The Apostle is waiting for you'.The announcement by the Archbishop of Santiago de Compostela, Monsignor Julián Barrio Barrio to all the faithful speaks of "a year of grace and forgiveness" for all those who wish to participate. "In this third Holy Year of Compostela in the third millennium of Christianity," the archbishop continues, "the courageous witness of the apostle St James is an opportunity to rediscover the vitality of faith and mission, received at Baptism.

Pope Francis' message at the opening of the Holy Door

And it is to Monsignor Julián Barrio Barrio that the message that Pope Francis sent on the occasion of the opening of the Holy Door is addressed, to express his affection and closeness "to all those who participate in this moment of grace for the whole Church, and in particular for the Church in Spain and Europe". "Following in the footsteps of the Apostle," writes Pope Francis, "we leave our selves, those securities to which we cling, but with a clear objective in mind, we are not wandering beings, always revolving around ourselves without getting anywhere. It is the voice of the Lord that calls us and, as pilgrims, we welcome it in an attitude of listening and seeking, undertaking this journey to encounter God, others and ourselves".

God's mercy accompanies our journey

The destination, the Pope emphasises, is as important as the journey towards it, which is a journey of conversion following Jesus Way, Truth and Life. Quoting the Apostolic Letter "Misericordia et misera" of 20 November 2016, the text continues with a message that reassures: "On this journey God's mercy accompanies us and even if the condition of weakness due to sin remains, it is overcome by the love that allows us to look to the future with hope and to be ready to put our lives back on the right path.

We walk lightly and in company

To set out on the journey we must first of all detach ourselves from the things that weigh us down, but then in life we do not walk alone and relying on our companions without suspicion and mistrust "helps us to recognise in our neighbour a gift that God gives us to accompany us on this journey". It is a matter of "going out of ourselves to join with others", of expecting and supporting one another, sharing labours and achievements. At the end of the journey, the Pope writes, we will find ourselves with an empty rucksack, but with "a heart full of experiences forged in contrast and in harmony with the lives of our other brothers and sisters who come from different existential and cultural contexts". And rediscovering our duty to be missionary disciples "to call everyone to that homeland towards which we are moving".

The pilgrim communicates faith with his life

Francis describes the pilgrim as one who is capable of placing himself in God's hands, aware that the promised homeland is already present in Christ who is close to him and thus "touches the heart of his brother, without artifice, without propaganda, in the outstretched hand ready to give and to take". The three gestures that pilgrims make on arriving at the Holy Door, remind us of the reason for the journey, the Pope goes on to write: the first "is to contemplate in the Portico of Glory the serene gaze of Jesus, the merciful judge", who welcomes us into his home. The second is the embrace that comes to us from the image of the Apostle James who shows us the way of faith. Participation in the Eucharistic celebration, the third gesture, invites us "to feel that we are the people of God", called "to share the joy of the Gospel".

Ferment in the city of the Apostle

It was 1122 when the Holy Year originated and has been celebrated every 6, 5, 6 and 11 years since then. This makes about 14 jubilee years every century. The opening of the door of the Cathedral of Santiago, where the relics of the Apostle James, architect of the Hispanic evangelisation, are kept, is creating a restrained ferment in the Galician city. It is precisely to this land and its coasts that the silhouette of the scallop depicted in the event's logo, a universal symbol of the Way of Compostela, refers. It also features the emblematic cross of Santiago and a fan of rays representing brotherhood between peoples of all races and cultures. Millions of people undertake the pilgrimage along the Way - Europe's first cultural route and a World Heritage Site, one of the oldest and most important routes of Christianity - every year.

In the Cathedral a renewed beauty

In 2020, pilgrimages were suspended due to the pandemic, but the lockdown period was used to carry out restoration work on the Cathedral, which now shines with a more idealised illumination and everything glows with renewed beauty. And it is under the sign of the contemplation of beauty and hope, while the pilgrimages have officially resumed but the ongoing health emergency prevents the arrival of the walkers, that the Holy Year opens.

[Adriana Masotti and Antonella Palermo -  

https://www.vaticannews.va/it/papa/news/2021-01/il-papa-per-l-anno-compostelano.html]

Evolution of the Alliance in times of crisis: usual flaws, different harmonizations

(Mt 13:18-23)

God is munificent, especially in the age of rebirth from crisis: also a time of generous sowing by the Father.

He remains Farmer of his seedlings - more adventurous and less respectable ones than traditionalist, or fashionable.

Obviously, the Word of the Master and Lord warns against anything that might prevent a new Genesis - first of all, that we often wait to mechanically return to the roles and the old system of things; to the habituated, outward-looking, dirigiste model.

We are perhaps still too tied to cravings and previous economic levels (v.22) overwhelmed by things... not accepting the emergence of opposites that we had never experienced or planned for (v.19).

We still think we can go back to “everything as before”; to the superficiality of the society of the look not rooted in conviction; of the immediately enthusiastic exteriority (vv.20-21) that does not move the eye.

Instead, the dissimilar tide Comes so that we learn to fix our eye within, elsewhere, and beyond - to focus on our own and others' 'unique figure' in the conviviality of differences.

It is likely that the knowledge or way of life that we would like to reaffirm is still tied to pleasing, old, or à la page standards - now inadequate to provide new answers to new questions.

And perhaps this has led us to tracing and imitating the disqualified “having-appearing”, instead of the precious being, and that character at the heart of our Call by Name.

It is not out of the question that we have allowed ourselves to become accustomed to decision-making nomenclatures or to the rushing through performance anxiety.

They disregard the «beautiful terrain» of uniqueness, of the unprecedented vocational gift [it would lead to better contact with the disregarded energies of our genuine inclination - nested among the inconsistencies].

Here we are, indeed, all caught up in the concerns of restoring “as before” or “as we should be”...

This, despite the fact that the present traumas are explicit signals to broaden the hitherto stifled consciousnesses (as in «brambles»: v.22).

Eloquent Appeals - even contemporary ones - to launch each side towards the Exodus, for the conquest of renewed freedom; territories of the soul, albeit hidden, in the core of essence.

All the imprint of an empty, formal spirituality that we drag along, still inhibits a good perception of today, and it enervates, takes away intimate strength.

It does not allow one to follow one's own impulse in harmony with the inner world - or one's own tendencies in listening to the unceasing call of the Gospels [which is still being disseminated by unaccredited prophets, to announce the truth and the creation of an alternative world].

Well, something or the whole of life may turn out to be dazed; and more than ever not going the right way and clear: not making us as special as the Sower would wish - precisely because of the stereotypes or the emotional vacuums that steal the Seed, or rather choke the plant; or because of the usual presumption that resumes to dominate immediately and thus prevents us from putting down «deep roots».

We will then have to lay aside the cerebral whirlwinds and unilateral volitional paraphernalia; leaving space and indulging to the new current of quality that is bringing us.

By surrendering to the proposals of the tide of 'coming grains' to guide us beyond the old contentions: to the natural, original energy of Providence, which knows more than we do.

To the Wind of the Spirit that deploys the grains beyond - where you do not expect - it does not matter what percentage is productive (v.23b) but our «beautiful» attunement (v.23a Greek text) that helps to bring us up to speed with the reality of farsighted blending.

They will tidy everything up, otherwise: beyond habitual mental systems - and every result will be more shrewd, in favour of the Peripheries.

Without too much disposition and calculation in the choice of ground [once pretentiously removed and sanitized upstream] we will realize that the Sower will have finally crumbled so many worldly pedestals; not to humiliate anyone, but to bestow surprises of astounding fruitfulness, even for the growth of every creed (all denominations).

His is everywhere and always an exceptional generous and creative Action, put in place to regenerate and empower convictions.

Not to make us redo the usual textbook actions or clichés - and resume playing with performance, or with shackled restraints of widely approved patterns.

If we want to synchronize the same movement as the Sower, we must with Him and like Him move towards the indigence of the various terrains (existential situations).

A special narrowness - even more acute in times of global emergency - that forces one to 'move', to become itinerant, to disseminate everywhere.

And not only collecting the «hundred for one» (v.23) in the usual protected 'centre'.

[Friday 16th wk. in O.T.  July 24, 2026]

123. The greater our openness to God’s word, the more will we be able to recognize that today too the mystery of Pentecost is taking place in God’s Church. The Spirit of the Lord continues to pour out his gifts upon the Church to guide us into all truth, to show us the meaning of the Scriptures and to make us credible heralds of the word of salvation before the world. Thus we return to the First Letter of Saint John. In God’s word, we too have heard, we too have seen and touched the Word of life. We have welcomed by grace the proclamation that eternal life has been revealed, and thus we have come to acknowledge our fellowship with one another, with those who have gone before us marked with the sign of faith, and with all those who throughout the world hear the word, celebrate the Eucharist and by their lives bear witness to charity. This proclamation has been shared with us – the Apostle John reminds us – so that “our joy may be complete” (1 Jn 1:4).

The synodal assembly enabled us to experience all that Saint John speaks of: the proclamation of the word creates communion and brings about joy. This is a profound joy which has its origin in the very heart of the trinitarian life and which is communicated to us in the Son. This joy is an ineffable gift which the world cannot give. Celebrations can be organized, but not joy. According to the Scripture, joy is the fruit of the Holy Spirit (cf. Gal 5:22) who enables us to enter into the word and enables the divine word to enter into us and to bear fruit for eternal life. By proclaiming God’s word in the power of the Holy Spirit, we also wish to share the source of true joy, not a superficial and fleeting joy, but the joy born of the awareness that the Lord Jesus alone has words of everlasting life (cf. Jn 6:68).

[Pope Benedict, Post Synodal Exhortation Verbum Domini]

4. In the parable of the sower and the sowing, the growth of the Kingdom of God certainly appears as the fruit of the work of the sower, but it is in relation to the soil and the climatic conditions that the sowing produces a harvest: "where the hundred, where the sixty, where the thirty" (Mt 13:8). The soil means the inner readiness of men. Therefore, according to Jesus, the growth of the Kingdom of God is also conditioned by man. Human free will is responsible for this growth. This is why Jesus recommends to all to pray: "Thy kingdom come" (cf. Mt 6:10; Lk 11:2): it is one of the first questions of the Pater noster.

[John Paul II, General Audience 25 September 1991]

The Gospel [...] shows us Jesus preaching on the shore of the Lake of Galilee, and because a large crowd surrounds him, He climbs into a boat, goes a little away from the shore and preaches from there. When he speaks to the people, Jesus uses many parables: in language understandable to everyone, with images from nature and from everyday situations.

The first story he tells is an introduction to all the parables: that of the sower, who sows his seed unsparingly on every type of soil. And the real protagonist of this parable is actually the seed, which produces more or less according to the type of soil upon which it falls. The first three areas are unproductive: along the path the seed is eaten by birds; on rocky ground the sprouts are scorched and wither away because they have no roots; among the briars the seed is choked by thorns. The fourth piece of ground is good soil, and only there does the seed take root and bear fruit.

In this case, Jesus does not limit himself to presenting this parable, he also explains it to his disciples. The seed fallen on the path stands for those who hear the message of the Kingdom of God but do not understand it; thus the evil one comes and snatches it away. Indeed, the evil one does not want the seed of the Gospel to sprout in the heart of man. This is the first analogy. The second is that of the seed fallen among the stones: this represents the people who hear the word of God and understand it immediately, but superficially, because they have no roots and they are unsettled; and when trials and tribulations arise, these people give up immediately. The third case is that of the seed fallen among the briars: Jesus explains that this refers to the people who hear the word but they, because of the cares of the world and the seduction of riches, are choked. Finally, the seed fallen on fertile soil represents those who hear the word, accept it, cherish it and understand it, and they bear fruit. The perfect model of this good soil is the Virgin Mary.

This parable speaks to each of us today, as it spoke to those who listened to Jesus 2,000 years ago. It reminds us that we are the soil where the Lord tirelessly sows the seed of his Word and of his love. How do we receive it? And we can ask ourselves: how is our heart? Which soil does it resemble: that of the path, the rocks, the thorns? It’s up to us to become good soil with neither thorns nor stones, but tilled and cultivated with care, so it may bear good fruit for us and for our brothers and sisters.

And it will do us good not to forget that we too are sowers. God sows good seed, and here too we can also ask ourselves: which type of seed comes out of our heart and our mouth? Our words can do much good and also much harm; they can heal and they can wound; they can encourage and they can dishearten. Remember: what counts is not what goes in but what comes out of the mouth and of the heart.

Our Lady teaches us, by her example, to understand the Word, cherish it and make it bear fruit in us and in others.

[Pope Francis, Angelus 13 July 2014]

Jn 15:1-8(.9-11)

The allegory of the vine and the branches describes the Presence of the Lord in the midst of His own. He is the source of intimate life and works.

The imperative to believe in Him (c.14) becomes a requirement to ‘abide’ in Him [cf. Jn 6:56: Eucharistic theme of the ‘one body’].

Jesus uses the image of the vine and the branches to convey a teaching on familiarity with Him and fraternity among disciples, illustrating the profound bond.

Intimate union, common nourishment, solidarity, continuity of the friendship, require careful and constant work, including «cutting and cleaning» because not all shoots and sprouts bear fruitfulness.

But beware: divine Love is an impulse that demands that we “allow ourselves to be carried”. It drags; it takes us and becomes nourishing Sap. It invests us, purifying us.

It is not a dimension to be understood as an “effort” (basically ours) but as a... being grasped and becoming involved in the motion of the life of Grace.

Jesus invites us to take care of the codes of interiority: to take from them the resolute impulse to which we entrust our choices, and which has already guided us to grow.

In the Gospel passage the Creator-peasant «cuts and purifies», to rekindle this personal ‘understanding’.

Jesus speaks of «the Vine the real one» (v.1): He alone is the authentic Bud of the People planted by the Father.

It means that deviant teachings were inculcated around, and false “vines” were planted or displayed [like the fabulous one filled with golden pampins, on the door of the inner Sanctuary of the Jerusalem’s Temple].

The lifeblood does not flow from riches, nor from doctrines and disciplines - not even from the great, impressive magnificence of the old cult.

And the farmer’s interest is that the Vine brings more and more «Fruit»: Love, nothing else.

Christ's «abiding» in the disciples, His ‘union’ with each one, is essential to live the same divine life on earth.

Faith-love ‘incorporates’ and is contagious.

Where it meets with resistance, it is precisely this obstacle that will incite it to greater purity, hence to more vigour (v.2).

For this reason He first «Cuts off» what was lush in the past but would no longer give anything.

We realize this in the time of the crisis, which unmasks and overturns nagging and importunate positions that deaden development.

Then he «Purifies» (v.2: Greek text) i.e. He proceeds, as the good peasant does, to a second light pruning of the shoots of the vine; by detaching those that absorb sap but thicken too much and lack proper vitality [so as not to deprive the propulsive points of nourishment].

This passage has often been interpreted as an invitation par excellence to embrace a spirituality of 'pruning' [the term in the Gospels does not exist] that makes no sense from the perspective of Faith, that is, of Love.

In traditional religions it is the subject - the «branch» - that has to focus on himself, to identify the shortcomings, defects and vices, and “lopping”, "trimming” them.

Instead, only the Father-farmer knows how to recognize the harmful elements, those parasitic ones and without a future, that are not worth continuing to support.

Life in Christ does not settle us on an image of sterile external perfection, which God is not interested in.

A spontaneous Power, the mystery of vocational roots, the multi-layered work of a radical essence, innate, that accompanies us, are able to feed and correct any geometry at the desk.

It is the Father that takes care of the hindrances, not the individual branch or other branches.

In this way - by giving up external dirigisme - we will not produce irreparable damage.

To internalize and live the message:

Which Lymph satiates you, the external one? What mundane, normal geometry do you follow? What is your idea of improvement in the Faith?

Mysticism of Joy: being oneself, sudden Revelation

Resilience not teeth clenched, and Resemblance not possessive

(Jn 15:9-11)

Jesus has just used the image of the «vineyard» to configure the “character” of his new people and the ‘circulation of life’ that unites them.

«Life» of particular intensity and temperament.

The allegory of the Vine and the branches is now translated into existential terms.

The propagation of divine dynamism in us initiates a particular and accentuated ‘current of love’.

The fate of the «withered» branch [deprived of the Spirit's lymph] and cut off, is the sense of futility and distress (v.6).

But - to the Vine - even cutting, cleansing and purifying (v.2) do not prevent it from producing abundant and juicy clusters.

A new song, finally free of dissociation.

In fact, the discomfort brings to the bower an even more pronounced flow, an itinerary of character, and a dilation.

The farmer is the Father (v.1) who cuts and prunes in order to the greater vitality of the field.

Here we linger, surrendering our “predictions” to Grace - in the paradoxical protection of personal concentration.

Let us leave it to Him to bring down the infecund disguises.

In doing so, it will be the wise Farmer who will extinguish the dispersive patterns and turn on our ‘voice’ - the one that belongs to us.

The energy of the metamorphosis that will expand from critical situations will make us «be» instead of “look like” [outside].

From within, the ‘gaze in state of search’ will be shifted and made essential, making room for the virtue of one’s own ‘roots’.

Gradually, the play that required sterile forcing will be skilfully dismantled - so that we do not close ourselves off in preconceptions.

Apparent strength will have to give way to real strength.

Along the Journey, everyone will accept another self-image; without detaching themselves from living together.

Holding hard will leave room for flexibility, for vocational melody.

Thus, making space for the authentic way of being.

By learning to perceive well and rely on all that providentially peeks out, elastic responses will spring forth.

Personal Gaiety will pour into the soul - not the fatuous one of euphoria or exaltation, transient of many leaves.

Because, by not having to hide other preferences, a different identifying character, or our own frailties, we will become stronger.

Without having to control the situation all the time.

The intimate Merriment that will activate us will be the fruit of a new awareness, which finally contributes to the ‘catholic’ conviviality of differences.

Consciousness that combines the divine proposal of non-possessive Similarity with our ability to welcome ourselves - and not fighting unnaturally.

Even in vulnerabilities. Despite the different tastes around.

An ‘ad personam’ vital wave that becomes uncommon resilience, and different Happiness.

As we remain in the Father-Son circulation of love, we will be enveloped by an intoxication that intuits the meaning and uniqueness of our Seed.

This changes the way we see life, relationships, suffering, and Joy.

Laying down the efforts and brooding, encountering the enigmas and unknown sides, here is the Wisdom that dwells within us.

[st Bridget of Sweden, July 23]

Jn 15:1-8 (.9-11)

The allegory of the vine and the branches describes the Presence of the Lord in the midst of His own. He is the source of intimate life and works.

The imperative to believe in Him (c.14) becomes a requirement to abide in Him [cf. Jn 6:56: Eucharistic theme of the "one body"].

The vine is a plant that demands much attention. In the biblical texts it is taken as a symbol of God's care for his people, and conversely its destruction depicted the ancient national calamities.

Jesus uses the image of the vine and the branches to convey a teaching on familiarity with Him and fraternity between disciples, illustrating the profound bond.

Intimate union, common nourishment, solidarity and continuity of the bond require careful and constant work, including cutting and mowing, because not all the shoots and sprouts bear fruitfulness.

But beware: divine Love is an impulse that demands that we allow ourselves to be carried. It drags; it takes us in and becomes nourishing sap. It purifies us.

It is not a dimension to be understood as an effort (basically ours) but as a... Be grasped and become involved in the motion of the life of Grace.

In comparison with the allusions of the First Testament, one notices a substitution: although the vine-dresser continues to represent the Father, the vine is no longer a figure of the people, but of Jesus.

And 'bearing fruit' is a frequent expression that indicates only Love: the true result that God expects, the unique work to be achieved in all our works.

Christ's abiding in the disciples, his union with each one, is essential to living the same divine life on earth.

Faith-love incorporates and is contagious. Where it meets with resistance, it is precisely this obstacle that will incite it to greater purity, hence to greater vigour (v.2).

The man, on the other hand, left to himself does not prolong the influence of Christ; he does not overcome the barriers of nomenclature and the normal.

He who imagines himself self-sufficient - by breaking the union - cracks the Mystery that envelops him, and will fall prey to his own festering clusters.

But it is also true that a vine-love is intrusive by its very nature: it blatantly demonstrates a full willingness to express... love (fruit, taste, life).

In short, if mission is marking time today, it is because it has already lost its dynamic vitality: adaptation plans or narratives and external reform will not suffice to resurrect it.

It is the vital encounter that brings out the waves of strength and friendliness.

Over the years, the Vocation has guided and led us to a personal way of being and a characterising sphere of relationships.

Again, the Lord continues to call, so that by entering into his language [unrepeatable, commensurate with each story and sensitivity] we are removed from conditioning that does not belong to us.

Jesus invites us to take care of the codes of interiority, and from them take the resolute impulse to which we entrust our choices and which has already guided us to grow.

From the dawn of our history and personality, He alone continues to be the intimate and gushing source of development - even of the footprints we had withheld.

If we had relied on externality, the soul would have dispersed its sap, losing the essence that belonged to it and specified it.

In this way, we would not have encountered ourselves and would not have been nourished by the more efficient constituent resources, which now together give balance, greater completeness, the ability to judge in a situation, amiable transparency.

One becomes oneself, one becomes a well-rounded person, one becomes a missionary, in the same way: by understanding that a lymph, a stimulus, flows through one's veins, which comes from One who knows more than us and opinions.

There are plants in the undergrowth, others towering up; still others, sneaking into the empty areas and mysteriously left to the full light are growing at a much faster rate than those that have been planted and installed for a long time - habitués to the point of seeming homologated.

The magic of creation - vines, shoots - speaks of another realm, of a Logos that correlates with us and wisely directs its flows and life forces.

This is what happens in the Spirit, which internalises, calls, nourishes, transmits balance or prophecy, and generates the astonishment of the whole and uniqueness.

How did those seeds (in the example I have in front of me, a double pine and a single pine) take root in precisely the right, intermediate and characteristic places - both aesthetically and in terms of utility, density and breadth? Not even I could have thought of them so neatly arranged; so aligned in perfect proportion, measure, volume and scale.

Only the Hidden Ally sees the whole, the structure, the functionality and the details of our fibres well.

He knows where to lead, and how to nourish us to regain the 'I', the qualitative unity of being.

He does this by sowing, injecting, regenerating, calibrating the energy of his and our Dream. At a convenient pace, and taking care of the rational utilitarian banality of our projects. 

Unceasingly refocusing personal bearing, self-awareness, spontaneous inclination.

As well as detaching the soul from those who in a thousand ways want to leave us in ignorance of the Creatural Way, to hold on to the commonplaces and totems of their habitual, unnerving world.

This is while the Spirit separates our multifaceted thinking from false one-sided guides [old-fashioned and narrow-minded, or hysterical and sophisticated, but disembodied].

Those at the top of the class perhaps stalk, chase, and plagiarise, distracting us from the non-conformist Dialogue with the unrepeatable task of personal life.

In the Gospel passage, the Creator-farmer cuts and purifies, to reconnect.

Jesus speaks of "Vine the true one" (v.1): He alone is the authentic seed of the People planted by the Father.

It means that deviant teachings were inculcated around, and false vines were buried or displayed - like the fabulous one filled with golden vines on the door of the inner sanctum of the Temple of Jerusalem.

The lifeblood does not flow from riches, nor from doctrines and disciplines - not even from the grand, impressive magnificence of the old cult. 

Not even from spineless, à la page fantasies.

The interest of the Farmer is that the Vine bears more and more Fruit, that is, Love, nothing else.

In such a trajectory, the Peasant who knows what to do, "cuts" (v.2) [also so that there are no ropes, no organised ruffians. They who absorb the energies of his people [milked and sheared] without the slightest thought of communicating - in turn - authentic life to others.

First it 'cuts' what was lush in the past but would no longer give anything.

We realise this in the time of the crisis, which unmasks and overturns nagging and importunate positions that deaden development.

Then he "purifies" (v.2: Greek text) i.e. he proceeds, as the good peasant does, to a second light pruning of the shoots of the vine; detaching those that absorb sap but thicken too much and do not have the right vitality [so as not to take nourishment away from the propulsive points].

This passage has often been interpreted as an invitation par excellence to embrace a spirituality of 'pruning' [the term in the Gospels does not exist] that makes no sense from the perspective of Faith, that is, of Love.

In ancient religions, it is the subject - the 'branch' - that has to focus on itself, identify its shortcomings, faults and vices, and 'prune' them.

Instead, only the Father-farmer knows how to identify the harmful elements, those parasitic and without a future, which are not worth continuing to support.

He acts in the reality of our journey, as one would do with an antiquated and intimately corrupt papier-mâché construction [as well as, with fashionable fantasies, which lead to emptiness].

Life in Christ does not concern itself with external limits; on the contrary, it avoids making the faults [renegades!] of the spiritual life protagonists.

Such a configuration would be obsessive, inconclusive, because settled on an image of sterile 'perfection' that God is not interested in.

Rather, it will be an astonishment to observe how in the path of Faith precisely the uncertain souls, their unsteady steps and sides considered dark, can hide the true Pearls of the world.

Spontaneous power, the mystery of images that spring from the depths of vocational roots and reactivate energies; the multi-layered work of a radical, innate essence that accompanies us [immanent being and knows more about it than we do] are energies all capable of nourishing and correcting any geometry at the table.

How not to produce irreparable damage? It yields to external dirigisme.

The impediments are taken care of by the Father, not by the individual branch, nor by other branches - veterans, experts, veterans that is.

Though higher, bigger... elected to life, they would not provide the right vital mood, nor organic bonding: they would only present us with buried contents, and the bill.

To internalise and live the message:

Which lymph satiates you, the external one?

What worldly, normal geometry do you follow?

What is your idea of improvement in the Faith?

Mysticism of Joy: being oneself, sudden revelation

Resilience not gritted teeth, and Resemblance not possessiveness

(Jn 15:9-11)

"Abide in love, my love [...] If my commandments you keep, you will abide in my love [...] I have told you these things so that the joy that is mine may be in you and your joy may be full."

Jesus just used the image of the vineyard to configure the character of his new people and the circulation of life that unites them.

Life of special intensity and temperament.

The allegory of the vine and the branches is now translated into existential terms.

The propagation of divine dynamism in us initiates a particular and accentuated current of love.

The Lord does not ask to be loved, but to receive (before transfusing) God's way - the Gift that descends from the Father and from Him.The fate of the withered branch [deprived of the sap of the Spirit] and cut off is the sense of futility and anguish (v.6).

But - in the Vineyard - even the cuts, castings, cleanings and purifications (v.2) that life imposes do not prevent it from producing abundant and juicy clusters.

A new song, finally free of dissociation.

In fact, discomfort brings an even more pronounced flow to the bower, a walk of character, and a dilation.

It is the liberating opportunity that re-actualises being, and can overflow.

He wants to bring us to the house that belongs to us, not into a territory of chronicity [nailed to the yoke of the canons].

The farmer is the Father (v.1) who cuts and trims the vine of useless shoots - though they too appear green (v.2) - in order to increase the vitality of the field.

Here we linger, surrendering our forecasts to Grace - in the paradoxical protection of personal concentration.

Let us leave it to Him to bring down the infecund disguises.

In this way, it will be the wise Farmer who extinguishes the dispersive patterns and ignites our voice - the voice that belongs to us.

The energy of metamorphosis that will expand from critical situations will make us be, instead of look like [outside].

From within, the searching gaze will be shifted and made essential, leaving room for the virtue of one's own roots.

Gradually the act that required sterile forcing will be skilfully dismantled - so that we do not close ourselves off in preconceptions.

Apparent strength will have to give way to real strength.

By Way, everyone will accept another self-image; without detaching themselves from living together.

Holding on will give way to flexibility, to vocational melody.

Thus, making way for the authentic way of being.

As we learn to take a good look and rely on all that providentially appears, elastic answers will spring forth.

Personal Joy will pour into the soul - not the fatuous one of euphoria or exaltation, transient of the many leaves [to be e.g. like the others; at all costs 'safe', accompanied or crowded].

Because by not having to hide other preferences, a different identifying character, or our own frailties, we will become stronger.

Without always having to control the situation.

The intimate joy that will activate us will be the fruit of a new awareness, which finally contributes to the 'catholic' conviviality of differences.

Awareness that combines the divine proposal of non-possessive similarity with our capacity to welcome ourselves - not to struggle unnaturally.

Even in vulnerability. Despite the different tastes around.

An ad personam life-wave that becomes uncommon resilience, and different Happiness.

The experience of fullness, of correspondence in understanding the meaning of one's being, is an impossible task in terms of both capacity and project.

Or of cerebral predictions, normalised expectations, intentions of perfection. That would be a grave commandment.

By forcing, by not laying down mental models, by not stepping back a little in the induced thoughts, the feeling of a human being's condition on earth as a conflicting event, woven with restlessness - unfulfilled, tragic, absurd - would finally prevail.

Taking possession of God is not the result of any expectation, nor of emotions, situations on command, but of letting oneself be saved: being introduced into a saved life - which sometimes comes suddenly, always unexpectedly.

Loving (even) God cannot be a devout initiative: it is only an ungritted response to an unthinking and unprepared Manifestation, which precedes and astounds the religious, personal identification of the world.

By remaining in the Father-Son circulation of love, we will be enveloped by an intoxication that intuits the meaning and uniqueness of our seed.

It changes the way we see life, relationships, suffering, and Joy.

Laying down the efforts and brooding, encountering the enigmas and unknown sides, the Wisdom that inhabits us emerges.

To internalise and live the message:

What sap satiates you, the external one?

What is your idea of improvement and Happiness?

What is your existential awareness of Revelation?